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^THEOLOGICAL  SEMINARY,! 

%  Princeton,  N.  J.  J 

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THOUGHTS 


ON 


PUBLIC    PRAYER. 


BY 


SAMUEL  MILLER,  D.D.,  LL.D. 

Professor  in  the  Theological  Seminary  at  Princeton,  New  Jersey. 


PHILADELPHIA: 

PRESBYTERIAN   BOARD    OF    PUBLICATION. 
1849. 


Entered  according  to  the  act  of  Congress,  in  the  year  1849,  by 

A.  W.  Mitchell,  M.  D. 
In  the  office  of  the  Clerk   of  the    District  Court,  for  the  Eastern 

District  of  Pennsylvania. 


PRINTED  BY 
WILLIAM  S.   MARTIEN. 


DEDICATION 


TO     THE     YOUNGER     MINISTERS,     AND    CANDIDATES     FOR     THE 
MINISTRY,    IN   THE   PRESBYTERIAN   CHURCH   IN   THE   UNITED 

STATES. 

Brethren  beloved  in  the  Lord: 

Many  of  you  have  been  my  pupils, 
whom  I  have  followed  ever  since  you  left 
the  Seminary  with  which  it  is  my  privilege 
to  be  connected,  with  my  best  wishes,  and 
fervent  prayers ;  and  all  of  you,  I  doubt  not, 
are  willing  kindly  to  receive  from  an  aged 
servant  of  the  Church,  who  is  soon  to  "  put 
off  this  tabernacle,"  any  intimations  which 
he  may  deem  adapted  to  promote  your 
acceptance  and  usefulness. 

Unless  I  mistake,  I  have  observed,  from 
time  to  time,  facts  in  regard  to  public  prayer 
which  satisfied  me  that  there  was  a  call  for 


4  DEDICATION. 

special  counsel  on  the  subject.  It  has  even 
occurred  to  me  to  doubt  whether  the  well 
known  doctrine  of  our  beloved  Churchy  with 
regard  to  Liturgies,  may  not  have  been  so 
rigidly  interpreted,  and  so  unskilfully  ap- 
plied, as  to  lead  to  practical  misapprehension 
and  mischief  in  regard  to  the  devotional  part 
of  the  service  of  our  sanctuaries. 

It  will  not  surprise  me  if  some  of  the 
suggestions  found  in  the  following  pages, 
especially  in  the  last  chapter,  should  be 
considered  by  some  as  unexpected,  if  not  as 
questionable  in  their  character.  All  I  can 
say  concerning  them  is,  that  they  have  not 
been  hastily  or  inconsiderately  made,  nor 
without  a  sacred  regard  to  those  great  prin- 
ciples which  our  venerated  fathers  regarded 
as  precious,  and  which  were  exemplified 
and  recommended  by  the  apostolic  Church. 

If  I  had  known  of  any  work  adapted  to 
occupy  the  ground  and  fulfil  the  purpose 
contemplated  in  the  present  volume,  I  should 
have  forborne  to  trouble  the  religious  com- 


DEDICATION.  5 

munity  with  its  publication.  But  as  I  am 
not  aware  that  any  such  work  exists,  I  am 
impelled  to  attempt  the  service  here  respect- 
fully offered,  which  I  humbly  commend  to 
the  patronage  and  blessing  of  Him  who 
alone  can  make  it  useful. 

To  the  younger  Ministers  of  our  beloved 
Church,  and  to  the  Candidates  for  the  sacred 
office  alone,  do  I  venture  to  present  this 
volume.  With  regard  to  the  more  advanced 
in  life,  and  the  aged,  I  should  be  glad,  old  as 
I  am,  to  sit  at  their  feet  as  a  learner ;  and 
can  only  beg  their  candid  examination  and 
indulgent  estimate  of  the  following  attempt 
to  benefit  their  younger  brethren. 

I  am,  my  beloved  young  friends,  your 
affectionate  brother  in  Christian  bonds, 


SAMUEL  MILLER. 


Princeton  Theological  Seminary, 
October  31st,  X848« 


CONTENTS 


CHAPTER  I. 

Page 
Introductory  Remarks 9 

CHAPTER  II. 

History  of  Public  Prayer 42 

Praying  toward  the  East 86 

Prayers  for  the  Dead 91 

Prayers  to  the  Saints,  and  to  the  Virgin  Mary 98 

Prayers  in  an  Unknown  Tongue 103 

Responses  in  Public  Prayer 114 

Posture  in  Public  Prayer 116 

CHAPTER  III. 

The  claims  of  Liturgies  131 

CHAPTER  IV. 
Frequent  faults  of  Public  Prayer   177 


8  CONTENTS. 

CHAPTER  V. 

Paoe 
Characteristics  of  a  good  Public  Prayer    216 


CHAPTER  VI. 

The  best  means  of  attaining  excellence  in  conducting 

Public  Prayer 258 


THOUGHTS    ON    PUBLIC    PRAYER. 


CHAPTER   I. 


INTRODUCTORY   REMARKS. 


The  pulpit  work  of  a  gospel  minister  is  his 
great  work.  True,  there  are  other  depart- 
ments of  his  labour,  the  importance  of  which 
can  hardly  be  overrated.  Family  visitation; 
the  catechetical  instruction  of  children  and 
young  people;  the  appropriate  instruction 
and  consolation  of  the  sick  and  dying;  the 
supervision  of  schools,  whether  sabbatical  or 
secular,  of  every  kind ;  and,  in  short,  every 
thing  that  can  be  brought  to  bear  on  Chris- 
tian education,  and  on  the  moral  or  reli- 
gious interests  of  the  souls  committed  to 
to  his  care,  or  placed  within  his  reach — all, 
all  demand  his  constant  and  prayerful  atten- 
tion, and  can  never  be  neglected  without  sin, 
and  without  the  danger  of  serious  injury  to 


10  TITOUCHTS    ON 

the  best  interests  of  tlie  flock  committed  to 
his  charge.  Indeed  it  may  be  said,  with 
perfect  truth,  that  no  one  of  these  depart- 
ments of  labour  can  be  neglected  without 
injury  to  the  minister  himself,  as  well  as  to 
those  to  whom  he  ministers.  These  labours 
out  of  the  pulpit,  if  faithfully  performed,  are 
admirably  adapted  to  prepare  and  qualify 
him  to  fill  the  pulpit  with  more  skill  and 
more  efficiency.  How  can  a  pastor  preach 
intelligently  and  appropriately  to  his  people, 
without  knowing  their  state  ?  And  how  is 
he  to  know  their  real  state  but  by  more  or 
less  intercourse  with  them  in  private  ?  And 
how  can  he  expect  to  render  this  intercourse 
subservient  to  the  great  object  of  his  minis- 
try, if  it  be  not  essentially  and  habitually  of 
a  religious  character?  Every  time  that  the 
pastor  goes  forth  from  his  study  to  visit  the 
families  of  his  flock,  it  ought  to  be  performed 
for  the  double  purpose  of  conferring  spiritual 
benefit  on  them,  and  receiving  a  benefit  him- 
self. If,  for  the  attainment  of  the  former 
purpose,  he  carry  the  gospel  with  affection 
and  tenderness  on  his  lips  wherever  he  goes, 
his  own  knowledge  of  the  real  condition  and 
wants  of  liis  people  will  be  greatly  enlarged, 


\  • 


PUBLIC    PRAYER.  li 

and  his  heart  warmed  with  increasing  love 
to  the  Saviour,  and  love  and  zeal  for  the  sal- 
vation of  souls,  and  the  enlargement  of  that 
kingdom  which  is  not  meat  and  drink,  but 
righteousness,  and  peace,  and  joy  in  the 
Holy  Ghost.  O  !  that  ministers  could  be 
persuaded  to  realize  that  the  best  part  of 
their  preparation  for  the  pulpit,  that  which 
is  best  adapted  to  impart  the  richest  instruc- 
tiveness,  and  the  most  touching  unction  to 
all  its  teachings,  is,  not  to  seclude  themselves 
perpetually  in  their  studies — not  to  be  for 
ever  trimming  the  midnight  lamp;  but  to 
go  forth  and  j)ut  themselves  often  in  contact 
wdth  the  cavils  and  the  objections  of  the 
enemies  of  the  gospel,  as  well  as  with  the 
anxieties,  the  conflicts,  the  consolations,  the 
joys,  and  the  triumphs  of  Christian  be- 
lievers. 

Still  the  pulpit  work  of  the  minister  of 
Christ  is  his  great  work.  This  view  of  the 
subject  ought  never  to  be  abandoned  or  for- 
gotten. And  to  this  the  ambassador  of 
Christ  ought  to  address  himself  with  all  the 
prayerful  diligence;  with  all  the  powers 
of  mind,  and  body,  and  heart  with  which  his 
Master  has  endowed  him;  and  with  all  those 


12  THOUGHTS    ON 

improvements  of  them  severally,  which  the 
providence  of  God  places  within  his  reach. 
And  O,  if  preachers  were  as  earnestly  desi- 
rous and  as  faithfully  laborious,  day  and 
night,  to  improve  every  power,  intellectual, 
moral,  and  physical  for  this  purpose,  as  the 
miser  is  to  save  and  accumulate  money,  as 
the  ambitious  man  is  to  gather  and  display 
worldly  honours,  what  progress  might  we 
not  expect  to  mark  in  the  character  and 
results  of  the  labours  of  gospel  ministers ! 

But  what  department  of  pulpit  work  is  the 
most  vitally  important  ?  and  to  which  ought 
our  main  efforts  and  prayers  to  be  directed  ? 
Poor  fallible  mortals  are  ever  prone  to  ex- 
tremes, and,  in  balancing  between  attain- 
ments and  duties,  to  make  sad  mistakes  in 
their  estimates.  The  Romanists,  overrating 
the  importance  of  external  rites  and  cere- 
monies, and  laying  undue  stress  on  their 
Missals  and  Breviaries,  have  confidently 
taught  that  their  liturgical  performances 
were  far  more  important  than  public  preach- 
ing ;  and,  of  course,  that  the  latter  might  be 
much  more  safely  dispensed  with  than  the 
former.  And,  accordingly,  about  the  time  of 
the  rise  of  the  "  Man  of  Sin,"  public  preach- 


PUBLIC    PRAYER.  13 

ing  was  thrust  into  a  corner,  and  treated  as 
an  inferior  concern ;  and,  indeed,  as  to  any 
suitable  character  of  preaching,  as  an  exer- 
cise adapted  to  bring  the  minds  of  men  into 
contact  with  the  Holy  Scriptures,  it  was, 
during  the  dark*  ages,  in  a  great  measure 
laid  aside.  For  those,  whose  policy  it  was 
to  lock  up  the  Scriptures  from  the  common 
people,  could  not,  of  course,  be  expected 
to  do  anything  but  discourage  scriptural 
preaching.  With  a  view  to  justify  this  esti- 
mate it  has  been  said,  by  those  who  take  this 
ground,  that  in  Praijer  we  speak  directly  to 
God,  and  implore  his  blessing;  whereas  in 
Preaching  we  listen  to  the  speculations  of 
men  exhibiting  to  us  their  own  opinions  of 
truth  and  duty.  They  judge,  therefore,  that 
if  it  be  necessary  or  convenient  to  discon- 
tinue either,  it  is  much  the  less  evil  to  dis- 
continue preaching.  And  in  this  judgment 
some  who  call  themselves  Protestants,  but 
who  too  much  resemble  Romanists,  seem 
disposed  to  concur.  They  deem  and  pro- 
nounce the  service  of  the  ''  Readino^  Desk'^ 
of  far  more  value,  as  a  means  of  grace,  than 
the  discourses  which  proceed  from  the  pul- 
pit. 

2* 


14  THOUGHTS   ON 

This  is,  doubtless,  a  deeply  erroneous 
judgment.  Nothing  can  be  more  evident 
than  that,  in  the  New  Testament  history, 
public  preaching  makes  a  much  more  pro- 
minent and  important  figure  as  an  instru- 
mentality for  converting  the  world,  and 
edifying  the  Church,  than  public  prayer; 
for  it  has  pleased  God,  in  all  ages,  emi- 
nently ''by  the  foolishness  of  preaching"  to 
save  them  that  believe.  Nay,  more  than 
this,  the  very  statement  of  our  opponents  in 
this  argument  may  be  turned  against  them- 
selves ;  for  if,  in  prayer,  we  always  speak  to 
God,  in  the  way  of  his  own  appointment;  in 
preaching,  God  speaks  to  us  by  his  com- 
missioned servant,  if  that  servant  preaches 
the  preaching  which  the  Master  bids  him. 
And  which  is  the  more  serious  and  solemn 
employment,  our  speaking  to  God,  and  im- 
ploring his  favour,  or  God  speaking  to  us, 
and  communicating  his  will,  either  in  the 
language  of  instruction,  of  threatening,  or 
of  promise?  It  is  not  wise,  however,  to 
exalt  either  of  these  exercises  at  the  expense 
of  the  other.  Both  are  required  in  the  New 
Testament  Church;  and  both  have  a  value 
beyond  our  power  to  estimate. 


PUBLIC    PRAYER.  15 

Yet,  while  we  censure  Romanists,  and 
others,  for  undervaluing  preaching,  we  must 
not  excuse  Presbyterians  if  they  sometimes 
appear  to  undervalue  public  prayer;  and  to 
be  less  concerned  than  they  ought  to  be,  to 
secure  its  rightful  and  edifying  performance. 
Nothing  is  more  certain  than  that  there 
is  sometimes  an  appearance  of  this.  It 
would  be  difficult  to  estimate  the  amount 
that  has  been  written,  by  Presbyterians  as 
well  as  others,  concerning  the  composition 
and  delivery  of  sermons.  Lectures  and 
volumes  almost  innumerable,  have  been 
lavished  on  this  subject;  and,  in  pursuance 
of  their  instruction,  nothing  is  more  common 
than  to  bestow  unwearied  labour  on  the 
preparation  of  discourses  for  the  pulpit. 
But  how  much  less  of  the  nature  of  counsel 
seems  to  have  been  given  to  candidates  for 
the  holy  ministry,  to  aid  them  in  the  accept- 
able performance  of  public  prayer !  And 
how  much  less  attention  seems  to  be 
bestowed  on  the  part  of  those  candidates, 
on  this  wdiole  subject !  Books,  indeed,  in 
almost  countless  number,  containing  forms 
of  prayer,  have  been  given  to  the  public; 
but  books  adapted  to  afford  real  aid  to  those 


16  THOUGHTS   ON 

who  are  in  a  course  of  preparation  for  tlie 
sacred  office,  in  conducting  extemporaneous 
public  prayer  in  an  acceptable  and  edifying 
manner,  have  been  few  and  inadequate. 
"Whether  this  has  arisen  from  an  impression 
that  public  prayer  w^as  a  matter  of  compara- 
tively small  importance;  or  from  a  notion 
that  it  may  be  safely  left,  from  its  nature  to 
take  care  of  itself;  or  from  a  morbid  desire 
to  recede  as  far  as  possible  from  giving  any 
countenance  to  prescribed  forms,  it  is  not 
necessary  at  present  to  decide.  What- 
ever may  have  been  the  reason,  it  is 
doubtless,  an  erroneous  one.  For  whatever 
comparative  estimate  we  may  form,  in 
our  wisdom  or  our  folly,  concerning  two 
acknowledged  ordinances  of  God,  I  hope,  in 
the  following  pages  to  satisfy  every  impar- 
tial reader,  that  public  prayer  is  not  only 
a  divinely  prescribed,  but  an  unspeakably 
important  ordinance;  and  that  both  the 
nature  and  the  means  of  excellence  in  the 
dispensation  of  this  ordinance,  are  such  as 
not  only  to  admit,  but  to  demand  appro- 
priate study,  and  careful  moral  and  mental 
culture. 

We  are,  no  doubt,  warranted  in  imploring 


PUBLIC    PRAYER.  17 

and  expecting  the  aid  of  the  Holy  Spirit  in 
every  department  of  our  spiritual  services. 
Hence,  he  who  has  "the  residue  of  the 
Spirit,"  speaks  of  pouring  out  upon  his 
people  ''the  spirit  of  grace  and  supplica- 
tion."* And  again,  it  is  said,  ''the  Spirit 
helpeth  our  infirmities;  for  we  know  not 
what  to  pray  for  as  w^e  ought;  but  the 
Spirit  itself  maketh  intercession  for  us  wdth 
groan ings  which  cannot  be  uttered. "f  Yet 
neither  in  prayer,  nor  in  any  other  exercise 
of  religion  are  we  to  suppose  that  the  Holy 
Spirit's  influence  is  intended  to  supersede 
the  exercise  of  our  own  faculties;  but  rather 
to  stimulate,  to  strengthen  and  to  purify 
them.  Of  course,  our  petitions  for  that 
influence,  and  our  confidence  in  its  aid,  so 
far  from  forbidding  or  discouraging  efforts 
to  cultivate  our  minds,  and  to  enrich  them 
with  appropriate  furniture  for  leading  the 
the  devotions  of  our  fellow  worshippers, 
ought  rather  to  excite  to  unwearied  dili- 
gence in  making  the  best  preparation  in  our 
power  for  discharging  in  the  best  manner, 
this  as  w^ell  as  every  other  duty  of  the 
sanctuary.     We    ought    to    desire,    to   ask, 

*  Zech.  xii.  10.  \  Roin.  viii.  27. 


18  THOUGHTS   ON 

and  to  expect  the  aid  of  the  Holy  Spirit 
in  preachir.g,  and  in  the  prosecution  of 
all  our  studies  and  duties.  But  would  any 
man  in  his  senses  imagine  that  the  expecta- 
tion of  such  aid  was  adapted  to  discourage 
the  use  of  appropriate  means  for  enlarging 
and  invigorating  the  mind,  and  filling  it 
with  useful  knowledge,  and  with  the  ma- 
terials for  the  best  judgment  and  taste  in 
divine  things?  In  all  spiritual  influence, 
God  deals  with  us  as  rational  creatures; 
not  by  superseding  or  suspending  the  use 
of  our  natural  faculties;  but  by  so  quicken- 
ing, elevating,  enriching  and  strengthening 
them,  as  to  make  them  capable  of  greatly 
improved  exercise.  I  hope,  therefore,  that 
every  candidate  for  the  holy  ministry  will 
bear  in  mind  that  as  his  pulpit  work  is  his 
great  w^ork,  so  every  part  of  that  work  is 
vitally  important,  and  ought  to  be  studied 
and  prepared  for,  with  unceasing  diligence. 
Instead  of  stopping  to  balance  whether 
the  instruction  or  devotion  of  the  sacred 
desk  is  the  more  important,  or  the  more 
worthy  of  his  regard,  let  him  resolve  to 
prepare  for  both,  and  to  discharge  both  in 
the  best  possible  manner.     This  is  the  only 


PUBLTC    PRAYER.  19 

resolution  wortliy  of  him  who  desires  to 
make  the  most  of  every  talent  he  possesses, 
and  of  every  opportunity  he  enjoys,  for  the 
glory  of  his  Master  in  heaven. 

In  regard  to  the  best  preparation  for 
leading  in  social,*  and  especially  in  public 
prayer,  there  are  two  things  w^orthy  of 
particular  notice;  the  one  is  what  has  been 
called  the  sinrit,  or  grace  of  prayer;  the 
other  is  what  has  been  denominated  the 
gift  of  prayer. 

1.  By  the  s])irit  or  grace  of  prayer,  is  to 
be  understood  that  truly  devout  state  of 
mind  which  corresponds  with  the  nature 
and  design  of  the  exercise.  He  has  the 
spirit  of  prayer  who  engages  in  that  duty 
w^ith  serious,  enlightened,  cordial  sincerity; 
with  that  penitence,  faith,  love,  and  holy 
veneration  which  become  a  renewed  sinner, 
in  drawinp^  near  to  God  to  ask  for  thinors 
agreeable  to  his  will.  Even  if  he  have 
weak  intellects,  but  little  knowledge  of  theo- 
logical truth,  and  a  very  imperfect  command 
of  appropriate  language,  yet  if  he  have  a 
heart  filled  with  love  to  God,  with  confi- 
dence in  the  Saviour,  and  with  ardent 
desires  to  be  conformed  to  his  image,  a  heart 


20  THOUGHTS    ON 

broken  and  contrite  for  sin,  breathing  after 
holiness,  and  earnestly  desiring  the  enjoy- 
ment of  covenant  blessings — in  a  word,  a 
heart  in  which  the  Holy  Spirit  dwells  and 
reigns,  that  man  has  the  spirit  of  prayer,  the 
grace  of  prayer.  Though  his  words  be  few, 
thoudi  his  utterance  be  feeble  and  embar- 
rassed,  though  his  feelings  be  poured  out  in 
sighs  and  groans,  rather  than  in  appropriate 
language,  he  may  be  said  to  ''pray  in  the 
spirit" — to  pray  in  such  a  manner  as  will 
never  fail  to  enter  into  the  ears  of  "the  Lord 
of  Sabaoth."  Hence  we  read  of  the  prayer 
of  faith  (James  v.  15);  of  the  effectual  fer- 
vent prayer  of  the  righteous  man  which 
availeth  much  (James  v.  16);  of  the  spirit  of 
grace  and  supplication  (Zech.  xii.  10);  of 
the  Holy  Spirit  helping  our  infirmities  in 
prayer,  and  making  intercession  for  us  with 
groanings  which  cannot  be  uttered  (Rom. 
viii.  26);  and  of  God  sending  forth  the 
Spirit  of  his  Son  into  our  hearts,  enabling 
us  to  cry,  Abba  Father  (Gal.  iv.  6). 

2.  By  the  gift  of  prayer  is  to  be  under- 
stood that  combination  of  natural  and  spirit- 
ual qualities  which  enables  any  one  to  lead 
in   prayer   in  a  ready,  acceptable,  impres- 


PUBLIC    PEAYER.  21 

sive,  and  edifying  manner ;  that  suitableness 
and  scriptural  propriety  of  matter,  and  that 
ardour,  fluency,  and  felicity  of  expression 
which  enable  any  one  so  to  conduct  the 
devotions  of  others,  as  to  carry  with  him  the 
judgment,  the  hearts,  and  the  feelings  of  all 
whose  mouth  he  is  to  the  throne  of  grace. 

These  qualities  are  not  always  united  in 
those  who  lead  in  public  prayer.  On  the 
one  hand,  there  may  be  much  of  the  spirit 
of  prayer,  that  is,  much  of  a  spiritual  and 
devout  frame  of  mind;  much  sincerity  and 
even  ardour  of  devotion,  where  the  topics  of 
prayer  are  not  happily  selected  or  arranged ; 
where  the  language  is  not  well  chosen; 
where  the  utterance  is  embarrassed;  and 
where  the  voice  is  grating,  ill-managed,  and 
unpleasant.  So  that,  while  we  have  no 
doubt  of  the  sincerity,  and  even  ardent  piety 
of  him  who  leads  us  to  the  throne  of  grace, 
our  pleasure  in  uniting  with  him  is  not  a 
little  diminished  by  the  infelicity  of  his  dic- 
tion and  manner.  It  cannot  be  doubted, 
however,  that  where  there  is  a  large  mea- 
sure of  the  spirit  of  prayer,  there  we  are 
most  apt  to  find,  and  commonly  do  find,  a 
corresponding  measure  of  the  gift  of  prayer. 
3 


22  THOUGHTS     ON 

On  the  other  hand,  there  may  be  much  of 
the  gift  of  prayer,  where  there  is,  so  far  as 
we  can  judge  by  appearances,  but  little  of 
the  spirit.  That  is,  there  may  be  much 
skill  in  the  selection  of  topics,  in  offering  up 
the  prayers  of  the  public  assembly;  much 
happiness  of  expression;  much  fluency  of 
utterance;  and  much  sweetness  and  solem- 
nity of  voice,  where  we  have  reason  to 
believe,  there  is  but  little  of  the  spirit  of  fer- 
vent and  elevated  devotion.  I  have  known 
a  few  instances  of  this  kind  so  remarkable, 
as  to  excite  universal  observation.  Nay,  I 
can  call  to  mind  one  example  of  the  gift  of 
prayer  being  possessed  in  a  pre-eminent 
degree,  where  there  was  every  reason  to 
believe,  from  subsequent  events,  that  there 
was  no  Christian  sincerity  at  all ;  while 
I  have  sometimes  seen  men  of  decided  and 
even  eminent  piety,  who  did  not  appear  to 
as  much  advantage  in  the  devotional  exer- 
cises, as  in  the  expository  and  instructive 
parts  of  their  pulpit  work.  Even  where  a 
liturgy  is  used,  there  has  often  been  observ- 
ed a  striking  inferiority  in  the  reading  of  the 
prayers  to  the  preaching  of  the  officiating 
minister.     The  reverence,  the  solemnity,  the 


PUBLIC     PRAYER.  23 

touching  tones  which  abounded  in  the  latter, 
were,  in  a  great  measure,  wanting  in  the 
former.  The  happy  union  of  the  spirit  and 
the  gift  of  prayer,  is  the  great  object  to  be 
desired,  and  the  attainment  of  which  is  so 
truly  important  to  the  acceptance,  and  espe- 
cially to  the  usefulness  of  every  minister  of 
the  gospel. 

There  are  men  in  the  ministry,  as  well  as 
out  of  it — men  no  way  remarkable  either  for 
the  vigour  of  their  talents  or  the  extent  of 
their  learning,  who,  nevertheless,  whenever 
they  engage  in  social  prayer,  seem  to  be 
eminently  in  their  element,  and  we  may 
almost  say  inspired.  So  near  and  intimate 
are  their  approaches  to  the  throne  of  grace ; 
they  are  so  obviously  and  immediately  look- 
ing into  heaven ;  so  simply  filial  and  ten- 
derly reverential  are  their  appeals  to  their 
heavenly  Father;  so  humble  and  endearing 
their  importunity;  so  full  of  confidence  and 
joy  in  a  reconciled  God,  and  of  love  to  an 
enthroned  Saviour ;  that  it  is  really  adapted 
to  awaken  and  solemnize  the  worldly,  and  to 
animate  believers  to  listen  to  them.  O!  if 
our  public  prayers  were  generally  and  habit- 


24  THOUGHTS    ON 

ually  of  this  character,  what  impressive  and 
heart-affecting  results  might  be  expected  ! 

Now,  if  this  be  so,  is  there  not  in  many 
who  bear  the  sacred  office,  a  painful  evi- 
dence that  they  have  never  paid  adequate 
attention  to  this  important  part  of  the  service 
of  the  sanctuary?  Are  there  not  found 
those  from  whom  something  better  might  be 
expected,  who  habitually  perform  this  por- 
tion of  their  pulpit  work  in  a  common-place, 
slovenly,  and  unedifying  manner?  Is  it  not 
supposable,  nay,  is  it  not  manifest,  that  pub- 
lic prayer  might  be  made  a  far  more  instruc- 
tive, impressive,  and  elevating  exercise  than 
it  is  commonly  found  to  be  ?  Who  that  has 
been  an  intelligent  and  watchful  observer  of 
such  thino's,  has  not  known  instances  in 
which  the  sjmit  and  the  gift  of  prayer,  have 
been  so  remarkably  united  and  exemplified, 
as  to  captivate  all  hearts,  and  melt  a  whole 
assembly,  and  to  leave  an  impression  more 
deep  and  lasting  than  the  most  eloquent  dis- 
course ?  If  this  be  so,  and  if  ministers  are 
commonly  found  to  be  interesting  and  useful 
in  proportion  to  the  degree  in  which  they 
attain  excellence  in  public  prayer,  then  how 
powerful  and  solemn  are  the  motives  which 


rUBLIC    PRAYER.  25 

ought  to  impel  every  candidate  for  the 
sacred  office  to  aim  at  a  high  measure  of  this 
excellence,  and  to  employ  all  the  means  in 
his  power  for  attaining  it ! 

The  more  my  attention  is  directed  to  this 
subject,  the  deep'er  is  my  persuasion  that  a 
large  amount  of  the  defects  observable  in  the 
performance  of  public  prayer,  is  to  be  refer- 
red, not  altogether  or  mainly,  to  the  want  of 
piety,  nor  to  the  want  of  rich  and  varied 
talents,  but  to  the  want  of  an  appropriate 
and  adequate  estimate  being  made  of  the 
importance  of  this  part  of  the  public  service, 
and  of  suitable  pains  being  taken  to  prepare 
for  its  happy  discharge.  So  many  examples 
in  proof  of  this  crowd  upon  my  mind,  that  I 
cannot  help  referring  to  a  few^  of  them  in 
confirmation  of  my  statement. 

Few  divines  of  the  seventeenth  century 
were  favoured  with  higher  endowments 
than  the  Rev.  William  Twisse,  the  first 
Prolocutor  of  the  Westminster  Assembly  of 
Divines.  He  was  fervently  pious,  profound- 
ly learned,  and  one  of  the  most  acute  in- 
quirers and  powerful  reasoners  of  his  day. 
In  fact,  he  has  been  called  the  Bradwardine 
of  his  age.  His  works,  in  three  volumes 
3* 


26  THOUGHTS    ON 

folio,  form  a  lasting  monument  of  liis  vast 
erudition,  and  of  his  uncommonly  diversified 
and  vigorous  powers  of  mind.  But  we 
could  hardly  have  a  stronger  proof  of  the 
high  estimation  in  which  he  was  held,  than 
the  fact  that  he  w^as  selected  by  the  same 
Parliament  which  chose  and  called  together 
the  Westminster  Assembly  of  Divines,  to 
preside  over  the  deliberations  of  that  far- 
famed  body,  in  which  he  officiated  as  the 
presiding  officer  for  about  three  years. 

Such  a  man  might  be  expected  to  be 
gifted  and  ready  in  public  prayer,  as  he 
undoubtedly  was  in  preaching,  and  in  every 
other  part  of  the  duties  connected  with  his 
profession.  But  it  is  plain,  from  the  repre- 
sentation of  Baillie,  one  of  the  Scottish 
delegates  to  the  Assembly,  that  Dr.  Twisse, 
with  all  his  accomplishments,  was  greatly 
lacking  in  some  of  the  qualities  which  are 
eminently  desirable  in  a  good  presiding 
officer,  and  in  none  more  remarkably  than 
in  respect  to  extempore  prayer.*  In  that 
exercise  he  would  seem,  from  Baillie's  repre- 
sentation, to  have  been  peculiarly  deficient. 
*'The  man,"  says  Baillie,  ''as  all  the  world 

*  Baillie's  Letters,  Vol.  ii.  p.  108. 


PUBLIC    PRAYER.  27 

knows,  is  very  learned,  very  good,  beloved  of 
all,  and  highly  esteemed ;  but  merely  book- 
ish, and  not  much,  as  it  seems,  acquaint 
with  conceived  prayer,  and  among  the  un- 
fittest  of  all  the  company  for  any  action. 
So  after  the  prayer  he  sits  mute."  To 
account  for  this,  all  that  is  necessary  is  to 
advert  to  the  fact,  that  Dr.  Twisse  was  bred 
and  ordained  in  the  Church  of  England : 
that  he  had  been  accustomed,  during  the 
greater  part  of  the  former  period  of  his  life, 
to  the  use  of  the  liturgy  in  public  worship ; 
and,  of  course,  had  been  but  little  in  the 
habit  of  extemporary  prayer.*  And,  al- 
though it  is  perfectly  evident,  from  the  pro- 
ceedings of  the  venerable  body  over  which 

*  It  has  been  supposed  and  alleged  by  many  that  the  mem- 
bers of  the  Westminster  Assembly  of  Divines  were  Presby- 
terians by  prejudice  and  by  long-  habit  anterior  to  their  delib- 
erations and  decisions  in  that  body.  It  was,  however,  by  no 
means  so.  All  the  English  divines,  without  a  single  excep- 
tion, who  sat  in  that  Assembly,  and  two  of  the  Scotch,  had 
been  Episcopally  ordained;  and  their  early  prejudices  and 
habits  were  in  favour  of  the  prelatical  system  of  government 
and  worship,  and  not  against  them.  Some  of  them,  we  know, 
had  been  long  convinced  of  the  unscriptural  character  of  that 
system ;  but  others,  and  not  a  few,  were  brought  to  the  same 
conviction  by  thorough  and  careful  examination.  They  were 
evidently  led  to  the  views  in  which  they  ultimately  rested  by 
mature  discussion,  and  a  deliberate  examination  of  God's  word. 


28  THOUGHTS    ON 

he  presided)  that  liis  judgment  was  on  the 
side  of  free,  instead  of  prescribed  prayer;  yet 
it  is  probable  that,  from  want  of  use,  the 
method  of  conducting  pubUc  prayer  extem- 
poraneously was  less  easy  and  natural  to 
him  than  the  use  of  a  form.  We  have  only 
to  suppose  this,  in  order  to  account  for  the 
fact,  that,  with  all  his  other  pre-eminent 
accomplishments,  he  often  appeared  to  a  dis- 
advantaore  in  conductinsr  the  devotions  of  a 
public  assembly  without  a  form. 

I  have  heard  of  a  similar  defect  in  the 
public  prayers  of  the  Rev.  President  Davies, 
of  our  own  country,  the  author  of  seve- 
ral volumes  of  sermons  of  first  rate  ex- 
cellence. It  would  be  difficult  to  name  a 
collection  of  published  sermons  more  rich  in 
thought,  more  sound  in  evangelical  doctrine, 
and,  at  the  same  time,  more  fervent,  ani- 
mated, and  solemn  in  their  whole  structure 
and  style.  In  a  word,  when  I  have  been 
called  upon  by  theological  students  to  spe- 
cify those  sermons  which  I  deemed  best 
adapted  to  popular  use,  I  have  felt  doubtful 
whether  those  of  Davies  ought  not  to  occupy 
the  very  first  place  in  the  list.  The  reader 
of  those  sermons  would  be  ready  to  antici- 


rUBLIC     PRAYER.  29 

pate  for  their  author  not  only  real  but  very- 
high  excellence  in  every  other  part  of  the 
public  service,  as  well  as  in  preaching.  Yet 
I  have  understood,  that  with  all  the  acknow- 
ledged ardour  of  his  piety,  and  all  the  rich 
exuberance  of  his  genius,  so  apparent  in 
every  thing  that  he  penned,  he  was  by  no 
means  either  ready  or  fluent  in  public 
prayer;  but  was,  at  least  often,  hesitating, 
apparently  embarrassed,  and  far  from  mani- 
festing that  peculiar  felicity  of  thought  or 
expression  for  which  he  was  so  remarkable 
in  his  sermons.  The  probability,  indeed,  is 
that  President  Davies  was  not  a  good  extem- 
poriser  in  any  thing.  The  tradition  is,  that 
he  always  read  his  sermons,  which,  though 
the  universal  practice  of  the  established 
clergy  in  Virginia,  in  his  day,  had  been 
seldom  or  never  allowed  among  Presbyte- 
rian ministers,  especially  in  the  middle  and 
southern  colonies.  Yet  still,  though  he 
always  carried  his  manuscripts  into  the 
pulpit  and  read  his  discourses,  he  read  them 
Vvdth  a  degree  of  freedom,  animation,  and 
fervour  which  led  many  good  judges  to  say, 
that  they  would  almost  as  soon  hear  him  at 
any  time  as  George  Whitefield.     The  proba- 


80  THOUGHTS    ON 

bility,  then,  is,  that  never  haying  cultivated 
his  extemporaneous  powers,  and  having 
never  paid  particular  attention  to  prepara- 
tion for  public  prayer,  his  literary  sensibiUty 
and  taste  led  him  often  to  hesitate  in  prayer 
for  the  selection  of  appropriate  thoughts  and 
expressions,  and  thus  gave  rise  to  the  im- 
pression, which  was  undoubtedly  made  on 
some  minds,  that  he  was  less  ready,  less 
gifted,  and  less  excellent  in  public  prayer 
than  in  preaching.  Such  a  fertile  mind  and 
warm  heart  as  his,  could  not  have  manifested 
a  want  of  prompt  and  appropriate  furniture 
for  any  part  of  the  public  service,  if  he  had 
been  induced  early  to  pay  the  same  degree 
of  attention  to  it  that  he  evidently  had  paid 
to  his  preaching. 

The  biography  of  the  late  Rev.  Robert 
Hall,  of  the  Baptist  denomination  in  En- 
gland, records  the  existence  of  the  same 
remarkable  defect  in  the  public  prayers  of 
that  eminent  man.  Few,  it  is  presumed, 
will  hesitate  to  place  Mr.  Hall  very  high, 
if  not  absolutely  at  the  head,  of  the  eloquent 
preachers  of  his  day.  In  some  respects, 
he  was  considered  as  superior  in  genius 
and  in  taste  to  Dr.  Chalmers;  and  beyond 


PUBLIC    PRAYER.  31 

all  doubt,  in  liis  resources  as  an  extempo- 
raneous speaker,  he  had  greatly  the  ad- 
vantage of  his  illustrious  Scottish  contem- 
porary. Yet  of  this  wonderful  preacher, 
his  friend  and  admirer,  John  Foster,  thus 
speaks  in  regard  *to  the  subject  under  con- 
sideration.* 

"  His  manner  of  public  prayer  considered 
as  an  exercise  of  thought,  was  not  exactly 
what  would  have  have  been  expected  from 
a  mind  constituted  like  his.  A  manner  so 
different  in  that  exercise  from  its  operation 
in  all  other  employments,  could  hardly 
have  been  unintentional;  but  on  what  prin- 
ciple it  was  preferred,  cannot  be  known 
or  conjectured.  But  it  is  to  the  intellectual 
consistency  and  order  of  his  thoughts  in 
public  prayer  that  I  am  adverting;  as  to 
the  devotional  spirit,  there  could  be  but 
one  impression.  There  was  the  greatest 
seriousness  and  simplicity,  the  plainest  char- 
acter of  genuine  piety,  humble  and  prostrate 
before  the  Almighty.  Both  solemnity  and 
good  taste  forbade  indulgence  in  any  thing 
showy,  or  elaborately  ingenious,  in  such 
an  employment.       But,   there  might  have 

*  Hall's  Works,  Vol.  iii.  p.  98. 


82  THOUGHTS    ON 

been,  without  an  approach  to  any  such 
impropriety,  and  as  it  always  appeared  to 
me,  with  great  advantage,  what  I  will  ven- 
ture to  call  a  more  thinking  performance 
of  this  exercise;  a  series  of  ideas  more 
reflectively  conceived,  and  more  connected 
and  classed,  if  I  may  express  it  so,  in  their 
order."  The  writer  then  goes  on  to  point 
out,  in  a  diffuse  and  circuitous  manner, 
what  he  .deems  to  have  been  the  faults  of 
Mr.  Hall's  public  prayers.  He  supposes 
their  principal  faults  to  have  been  that  they 
did  not  abound  in  connected  thought;  that 
they  were  not  adapted  to  arrest  and  fix  the 
attention  of  a  worshipping  assembly;  that 
they  seldom  had  any  sensible  connexion 
with  his  discourse;  and  that  in  intercession, 
especially  for  those  who  might  be  supposed 
to  be  present  in  the  assembly,  he  was  apt 
to  dwell  too  long,  and  by  excess  of  person- 
ality to  encroach  on  the  province  of  appro- 
priate reserve,  and  sometimes  of  strict  deli- 
cacy. In  short,  it  may  be  gathered  from 
Foster's  statement,  that  while  Mr.  Hall 
poured  his  whole  soul,  with  all  its  learning, 
logic,  exquisite  taste,  and  fervid  feelings  into 
his  sermons,   he   left  his    prayers  to  take 


PUBLIC    PRAYEU.  33 

care  of  themselves,  and  bestowed  "upon  tliem 
but  little  thought  and  no  preparation. 

I  have  only  to  add  to  this  list  of  illus- 
trious delinquents,  the  late  Dr.  Chalmers, 
of  Scotland.  Perhaps  it  is  not  too  much  to 
say,  that  this  wonderful  man,  at  the  time 
of  his  decease,  and  for  twenty  years  before, 
had  been  in  some  respects,  the  greatest 
preacher  in  the  world.  In  grasp  and  com- 
prehension of  mind;  in  large,  practical 
statesman-like  views  on  all  subjects  of  eccle- 
siastical policy;  in  a  capacity  for  profound 
investigation;  in  fervid,  overpowering  elo- 
quence; and  all  this  united  with  a  simple, 
child-like  piety,  it  w^ould  not  be  easy  to 
name  an  equal,  or  even  a  second. 

And  yet,  wdth  all  this  -transcendent  excel- 
lence as  a  preacher,  felt  by  all,  and  acknow- 
ledged by  all  who  ever  heard  him,  this 
extraordinary  individual,  in  pubhc  prayer 
w^as  but  a  common  man ;  nay,  scarcely  equal 
to  multitudes  of  inferior  men,  toward  whom 
but  little  expectation  was  directed.  One  of 
the  most  enlightened  and  ardent  admirers 
of  that  great  man,  with  whom  I  have 
conversed,  acknowledged  that  "he  had  not 
what  is  commonly  called  the  gift  of  prayer": 
4 


34  THOUGHTS   ON 

insomuch  that  many  strangers  who  went  to 
hear  him,  expecting  to  find  him  great  in 
every  thing,  and,  from  his  first  utterance, 
deeply  interesting,  have  been  ready  to  doubt 
w^iether  it  was  the  same  man  who  made 
the  first  prayer  who  afterwards  preached, 
or  at  least  to  mark  a  w^onderful  disparity 
between  the  prayer  and  the  sermon. 

It  is  difficult  to  account  for  facts  of  this 
sort,  W'ithout  referring  them  simply  to  the 
w^ant  of  that  attention  to  the  subject  of  pub- 
lic prayer,  which  is  ordinarily  necessary 
to  the  attainment  of  excellence  in  that  or  in 
any  other  department  of  the  public  service. 
True,  it  may  be  said.  Dr.  Chalmers  seldom 
allowed  himself  to  utter  in  public  a  sentence 
wdiich  he  had  not  wTitten,  and  w^as  imi- 
versally  known  never  to  excel  in  extempore 
speaking.  But  can  it  be  doubted  that  the 
same  pre-eminent  intellectual  vigour,  the 
same  ardent  piety,  and  the  same  pecu- 
liar warmth  of  utterance  which  gave""  such 
a  deeply  impressive  character  to  all  his 
other  pulpit  performances,  would  have  been 
equally  effectual  in  imparting  the  richest 
character  to  all  the  devotional  exercises  of 
the   sanctuary   oyer   w^hich    he   was    called 


PUBLIC    TRAYER.  35 

to  preside,  if  they  had  been  with  equal  diH- 
gence  directed  to  the  object? 

Nothing  can  be  further  from  my  aim  in 
referring  to  the  cases  of  these  truly  great 
and  good  men,  than  to  detract  in  the  least 
degree  from  their  exalted  reputation.  This 
would  be  as  unwise,  as  unjust.  My  sole 
object  is  to  impress  on  the  mind  of  every 
reader,  w^hat  I  w^ish  to  be  considered  as  the 
leading  principle  of  this  volume,  viz :  that, 
even  in  the  hands  of  the  most  able  and  pious 
men,  high  excellence  in  public  prayer  is  not, 
ordinarily,  to  be  attained  without  much 
enlightened  attention  being  directed  to  the 
acquirement. 

There  are  certain  views  of  public  prayer 
which,  however  obvious,  and  however  inter- 
esting, must  be  forgotten  or  overlooked, 
beforfe  slight  impressions  of  its  importance, 
or  a  materially  incorrect  estimate  of  its  ap- 
propriate characteristics  can  be  admitted. 
This  prayer  is,  of  course,  to  be  considered 
as  the  united  act  of  him  who  leads,  and  of 
all  who  join  him  in  the  exercise.  Were  it 
to  be  regarded  as  merely  the  vocal  utterance 
of  the  wants  and  desires  of  the  individual 
who  presides  and  leads,  it  would  be  by  no 


36  THOUGHTS    ON 

means  invested  with  the  responsible  and 
touching  character  which  really  belongs  to 
it.  But,  when  regarded  as  the  joint  and 
humble  supplication  of  hundreds  of  penitent 
and  believing  souls,  all  engaged  in  pouring 
out  their  hearts  to  the  God  of  salvation,  it 
assumes  an  aspect,  not  only  deeply  interest- 
ing, but  eminently  adapted  to  enlist  and'ele- 
vate  all  the  most  devout  feelings  of  the  wcft-- 
shippers.  What  an  important  office  does  he 
occupy,  wdio  undertakes  to  be  the  leader  in 
such  an  exercise!  How  full,  at  once,  of  re- 
sponsibility and  of  interest !  What  presence 
of  mind,  what  self-possession,  w^hat  enlight- 
ened and  ardent  piety,  what  judgment,  what 
taste,  what  a  delicate  perception  of  the  wants 
and  the  privileges  of  the  people  of  God,  and 
what  power  to  express  them  aright,  are  in- 
dispensable to  the  appropriate  and  the  suita- 
ble discharge  of  this  high  duty! 

In  order  to  bring  to  a  simple  and  practical 
test,  what  we  ought  to  expect,  and  what 
ouo^ht  to  be  aimed  at  in  such  an  exercise,  let 
us  imagine  that  we  were  listening  to  an 
humble,  penitent,  fervently  pious  Christian, 
pouring  out  his  soul  to  God,  in  his  retired 
closet,  and  when  he  supposed  that  no  other 


PUBLIC     PRAYER.  37 

ear  than  that  of  his  Father  in  heaven  heard 
his  voice.  What  should  we  expect  to  over- 
hear as  the  utterance  of  such  a  heart? 
Surely  we  should  expect  to  hear  him  pour- 
ing forth  his  desires  in  simple,  humble, 
unaffected  terms'.  We  should,  of  course, 
expect  every  thing  like  the  glitter  of  rheto- 
ric, every  thing  like  philosophical  refine- 
ment, or  laboured  logical  distinction,  every 
thing  approaching  the  didactic  delineation 
of  doctrine,  every  thing,  in  short,  adapted  to 
meet  any  other  ear  than  that  of  the  God  of 
mercy,  or  to  answer  any  other  purpose  than 
to  express  repentance  toward  God,  faith  in 
the  Lord  Jesus  Christ,  and  simple,  humble 
desire  for  the  blessings  asked  for,  to  be  far 
away.  The  moment  any  thing  of  this  kind 
should  be  detected  in  the  language,  the 
tones,  or  the  topics  of  the  bending  Christian, 
professing  to  be  engaged  in  his  secret  devo- 
tion, that  moment  a  chilling  doubt  would 
come  over  us,  whether  he  could  be  more 
than  half  in  earnest. 

When  we  apply  the  same  test  to  a  consid- 
erable portion  of  the  public  prayer  in  which 
we  are  called  to  unite,  can  we  avoid  being 
driven  to  the  same  conclusion?     How  often, 
4* 


38  THOUGHTS    ON 

instead  of  the  language  of  cordial  desire,  the 
tones  of  deep  feeling,  and  the  whole  manner 
of  importunate  suppliants,  filled  with  awe 
before  the  majesty  of  God,  and  pleading  for 
mercy  with  all  the  earnestness  of  broken 
and  contrite  hearts,  are  we  compelled  to 
hear  either,  on  the  one  hand,  effusions  in 
which  the  invention  of  the  leader  is  more 
prominent  than  his  devotion,  and  sometimes 
in  which  the  skill  of  the  theologian,  and 
even  the  taste  of  the  rhetorician  are  more 
conspicuous  than  the  mourning  for  sin,  the 
deep  humility  and  the  affectionate  confi- 
dence of  the  believer  pleading  for  his  life; 
or,  on  the  other  hand,  effusions  marked  by 
cold  and  careless  indifference,  and  in  which 
words  of  course  appear  to  flow  from  the 
lips  without  feeling,  and  scarcely  with  con- 
scious purpose ! 

The  model  here  to  be  aimed  at,  and  the 
best  means  of  attaining  some  degree  of  con- 
formity to  it,  will  be  considered  in  a  subse- 
quent chapter.  In  the  mean  time  I  may  be 
permitted  to  express  deep  regret  that  this 
subject  has  not  engaged  more  of  the  atten- 
tion of  ministers  of  the  gospel,  and  that  there 
arc  so  many  examples  of  deplorable  delin- 


PUBLIC     TRAYER,  39 

quency  in  regard  to  this  part  of  the  public 
service.  If  it  were  not  so,  we  should  not  so 
frequently  find  the  members  of  our  congre- 
gations satisfied  if  they  reach  the  house  of 
God  in  time  to  hear  our  sermons,  after  all 
the  preceding  prayers  are  over.  If  it  were 
not  so,  we  should  much  more  seldom  find 
those  who  do  attend  in  time  to  unite  in  our 
prayers,  gazing  about  as  if  they  felt  no 
interest  in  the  exercise,  or  sitting  with  as 
much  indolence  as  if  they  considered  what 
was  passing  as  nothing  to  them.  It  will, 
perhaps,  be  said  that  the  same  gazing  about, 
the  same  apparent  want  of  interest  are  often 
manifested  by  multitudes,  w^hile  the  best 
composed  liturgy  is  read.  This  is,  no  doubt, 
true.  But  the  reason  of  this  is,  that  the 
formula  read  lacks  that  life  and  power  which 
are  adapted  to  take  hold  of  the  minds  of  men, 
equally  with  the  extemporaneous  prayer. 
We  hold  the  latter  to  be  inferior  to  Avliat  it 
might  and  ought  to  be,  if  it  be  not  far  more 
adapted  to  arrest  the  attention  and  impress 
the  mind  than  any  recited  form  can  be. 

Nothing  can  be  more  certain  than  that 
appropriate  and  adequate  attention  to  this 
subject  w^ould  be  rewarded  with  very  differ- 


40  THOUGHTS    ON 

cut  results.  It  may  be  said,  without  fear 
of  contradiction,  that  there  is  no  part  of  the 
service  of  the  sanctuary  more  capable  of 
being  moulded  to  any  thing  that  an  intelli- 
gent and  pious  heart  can  desire,  or  of  having 
stamped  upon  it  a  richness  and  variety;  a 
solemnity,  and  tenderness;  a  force  of  appeal, 
and  a  melting  pathos  which  scarcely  any 
other  mode  of  presenting  the  great  princi- 
ples of  intercourse  between  God  and  the 
redeemed  soul  are  capable  of  having  con- 
ferred upon  them. 

The  ministers  and  members  of  the  Pres- 
byterian Church  have  reason  to  be  thank- 
ful that  they  belong  to  a  body,  which  is 
not  restrained  by  any  secular  power  from 
making  such  improvements  in  their  system 
of  worship  as  the  word  of  God,  and  more 
ample  experience  may  dictate;  and  that 
they  are  not  tied  down  by  ecclesiastical 
authority  to  the  rigorous  use  of  forms, 
which  some  may  find  a  painful  burden  to 
conscience.  Whatever  is  most  agreeable  to 
the  w^ord  of  God,  and  most  edifying  to  the 
body  of  Christ,  we  are,  happily,  at  full 
liberty  to  introduce,  and  progressively  to 
modify.      Happy  will  it  be   for   us  if   we 


PUBLIC    PRAYER.  41 

sliall  be  wise  enough  to  make  a  constant  and 
faithful  improvement  of  this  privilege  ! 

If  the  following  pages  shall  be  made  by 
the  great  Head  of  the  Church,  in  the  least 
degree  to  promote  an  increased  attention  to 
this  part  of  the  service  of  the  sanctuary;  to 
correct,  in  a  single  individual,  that  negli- 
gence which  has  too  often  obscured  the 
excellence  of  public  prayer;  and  especially 
if  they  shall  stimulate  any  of  those  who  may 
peruse  them,  to  aim  at  that  elevated  char- 
acter with  wdiich  the  devotions  of  the  sanc- 
tuary ought  to  be,  and  might  be  invested, 
the  writer  will  deem  himself  richly  re- 
warded for  his  labour. 


42 


CHAPTER  II. 

HISTORY    OF   PUBLIC    PEAYEK. 

As  PRAYER  is  a  dictate  of  nature,  as  well  as 
a  duty  required  by  the  express  command  of 
our  Master  in  heaven,  we  may  take  for 
granted  that  it  has  early  and  always  made 
a  part  of  the  services  of  public  as  well  as  of 
private  religion.  Some,  indeed,  have  sup- 
posed that  social  prayer  was  unknown  until 
the  time  of  Enos,  as  recorded  in  Gen.  iv.  26. 
But  this  is  by  no  means  probable.  As 
the  visible  Church  was  constituted  in  the 
family  of  Adam,  we  must  suppose  that 
social  prayer  in  some  form  was  habitually 
performed.  That  it  entered  into  the  wor- 
ship of  the  ceremonial  economy  of  the  Old , 
Testament,  is  abundantly  evident,  as  well 
from  the  book  of  Psalms,  as  from  the  histori- 
cal records  of  important  events  during  that 
economy.  In  the  temple  service,  indeed, 
there  seems  to  have  been  no  system  of  com- 
mon prayer.     There  were,  it  is  true,  "  hours 


PUBLIC    PUAYER.  43 

of  prayer,"  and  many  and  ^'long  prayers" 
were  there  offered  up;  but  these  seem  to 
have  been  by  individuals,  each  one  pray- 
ing for  himself,  and  by  himself,  and  in  all 
manner  of  words  and  ways.  Of  two  men 
who  "went  up  to  the  temple  to  pray,"  each 
one  by  himself,  w^e  have  a  very  graphic 
account  in  Luke  xviii.  10.  They  had  in 
the  temple  service,  sacred  music,  and  sacer- 
dotal benedictions ;  but  never  any  system  of 
prescribed  joint  prayer.  The  ceremonial  of 
the  temple  was  made  up  of  sacrifices,  ablu- 
tions, burning  incense,  and  minutely  enjoin- 
ed rites  of  various  kinds;  but  there  is  not 
a  shadow  of  evidence  that  it  included  a 
prescribed  liturgy,  or  a  system  of  pre- 
pared and  commanded  devotional  exercises. 
There  were,  indeed,  solemn  prayers  on  spe- 
cial and  extraordinary  occasions  in  which 
multitudes  joined;  such  as  those  uttered  by 
Solomon;^  by  king  Asa;t  by  Hezekiah;-j: 
by  Ezra;§  and  by  Jehoshaphat  ||  But  nei- 
ther in  the  daily  or  the  sabbatical  service  of 
the  temple,  as  commonly  conducted,  does 
there  appear  to  have  been  any  regular  or 

*  1  Kings  viii.  22.       f  2  Chron.  xiv.  11.         J  Isa.  xxxvii.  15. 
§  Ezra  ix.  5,  0.  1|  2  Chron.  xx.  .5. 


44  THOUGHTS    ON 

established  provision  for  public  or  joint 
prayer;  and  with  respect  to  the  prayers 
offered  on  the  special  occasions  above  refer- 
red to,  no  one  can  read  them  without  per- 
ceiving that  they  were  extemporaneous  effu- 
sions, growing  out  of  the  occasions  which 
led  to  their  utterance,  and  which  precluded 
the  possibility  of  their  being  governed  by  a 
previously  adapted  form. 

Public  prayer  also  formed  an  important 
part  of  the  service  of  the  Jewish  synagogue, 
that  moral  institution,  which,  from  an  early 
period,  certainly  from  the  time  of  Ezra, 
constituted  the  regular  sabbatical  worship  of 
the  Jewish  people.  In  what  manner  the 
prayers  of  the  synagogue  were  conducted 
before  the  coming  of  Christ,  has  been  the 
subject  of  no  small  controversy.  The  learn- 
ed Bingham,  in  his  "Antiquities  of  the 
Christian  Church,"  and  Dr.  Prideaux,  in 
his  "Connections,"*  assure  us  that  it  was 
by  a  regular  liturgy.  The  latter  professes, 
with  great  confidence,  to  give  us,  at  large, 
"eighteen  prayers,"  which  he  alleges- were  in 
constant  use  in  the  synagogue  service,  long 
before  the  incarnation  of  the  Saviour.     But 

*  Connectionpt,'  Part  i.  Book  vi. 


PUBLIC    PRAYER.  45 

if  this  were  so,  or  if  the  synagogue  worship 
were  conducted  bj  the  use  of  these  prayers, 
or  by  any  prescribed  liturgy,  it  is  wonderful 
that  no  hint  of  this  alleged  fact  should  be 
found  in  the  Old  Testament  history,  or  in 
Joseplius,  or  Philb.  And,  indeed,  in  the  es- 
timation of  good  judges,  these  prayers  were 
evidently  composed  "at  a  period  when  the 
service  of  God  was  no  longer  kept  up  in  the 
temple;  when  the  daily  sacrifice  had  ceased; 
when  Jerusalem  was  no  longer  their  quiet 
abode;  and  when  the  Jews  were  scattered 
out  of  their  own  land,  to  the  four  quarters  of 
the  earth.  They,  consequently,  prove  the 
prayers  to  be  posterior  to  the  destruction 
of  Jerusalem."* 

The  synagogue  service  was,  in  substance, 
the  model  of  the  early  Christian  Church. 
The  titles  and  functions  of  the  officers,  and 
the  form  of  worship  were  the  same.  The 
Jews,  indeed,  before  the  advent  of  the  Sa- 
viour, had  become  deeply  superstitious,  and 
sunk  in  heartless  formality.  They  "loved  to 
pray  standing  at  the  corners  of  the  streets," 
and  "for  a  pretence  made  long  prayers;"  but 
the  worship  of  the  synagogue  seems  to  have 

*  Whitaker's  Origin  of  Avian  ism,  p.  801,  .302. 

5 


46  THOUGHTS    ON 

been  retained,  when  our  Lord  came. in  the 
flesh,  not,  indeed,  in  absolute  purity,  but  in 
something  of  its  original  character.  Accord- 
ingly, the  Master  himself  and  his  inspired 
Apostles  were  in  the  habit  of  attending  on 
its  services,  and  sometimes  of  taking  a  lead- 
ing part  in  them.  In  all  the  accounts  which 
are  given  in  the  New  Testament  history  of 
the  synagogue  worship,  and  of  the  participa- 
tion in  them  of  the  Saviour  and  his  Apostles, 
we  do  not  find  the  remotest  hint  of  a  liturgy, 
or  a  prescribed  form  of  prayer.  Nor,  from 
any  other  source  have  we  the  least  evidence 
to  that  amount. 

In  all  the  examples  of  prayer  recorded  in 
the  Old  Testament  Scripture,  whether  pub- 
lic and  social,  or  strictly  private  and  per- 
sonal, w^e  find  nothing  like  a  prescribed 
form,  but  in  every  case  the  topics  presented 
and  the  language  employed  were  evidently 
dictated  by  the  occasion,  and  flowed  spon- 
taneously from  the  present  feelings  of  the 
heart.  When  Solomon,  at  the  dedication  of 
the  Temple,  in  the  midst  of  the  congregated 
thousands  of  Israel,  and  on  an  occasion  of 
transcendent  national  interest,  prayed  for  the 
l)lessing  of  God  on  thenewly  erected  edifice. 


PUBLIC     PRAYER.  47 

and  all  who  should  worship  in  it,  every 
thing  that  the  sacred  historian  represents 
him  as  uttering,  seems  to  have  come  warm 
from  the  heart,  and  the  expression  to  have 
been  all  dictated  by  the  desires  and  feelings 
of  the  moment.*  In  like  manner,  when 
king  Jehoshaphat  feared  the  invasion  of  a 
destroying  army,  he  stood  in  the  midst  of  the 
congregation  of  Judah  and  Jerusalem,  in  the 
house  of  the  Lord,  before  the  new  court,  and 
implored  the  protection  of  Jehovah,  in  a 
manner  which,  no  reader  can  doubt,  was  not 
the  recitation  of  a  form,  but  the  unstudied 
utterance  of  the  heart,  f  And  so,  likewise, 
when  Ezra,  in  a  day  of  rebuke  and  of  spirit- 
ual adversity,  gathered  around  him  the  mul- 
titudes of  God's  professing  people,  and  lifted 
up  his  hands,  and  poured  out  his  soul,  as  the 
mouth  of  the  people,  both  the  matter  and 
manner  of  his  prayer  plainly  evince  that 
every  thing  about  it  was  poured  forth  extem- 
poraneously, as  an  expression  of  the  desires 
and  feelings  prompted  by  the  solemn  circum- 
stances in  which  he  and  the  people  Avere 
placed,  without  being  governed  by  any  form 
or   monitor. J     The   same   remarks   may  be 

*  1  Kings  viii.         f  2  Cliron.  xx.         \  Ezra  ix. 


48  THOUGHTS     ON 

made  respecting  the  prayer  of  the  Levites, 
who,  in  the  days  of  Nehemiah,  after  reading 
in  the  book  of  the  Law  of  the  Lord  their  God, 
confessed  their  sins,  and  worshipped  the  Lord 
their  God.  All  is  apparently  unstudied,  and 
prompted  by  the  desires  and  feelings  of  the 
moment.  Their  prayer  was  long,  minute, 
entering  into  a  variety  of  particulars  of  their 
history;  but  throughout  bearing  the  stamp 
of  spontaneous  and  feeling  earnestness.* 

The  aspect  of  prayer,  under  the  New 
Testament  dispensation,  is  marked  with 
greatly  increased  light,  elevation,  and  en- 
largement.    We  find  the  ^lorious  truths  and 

O  CD 

hopes  of  the  gospel  exhibited  no  longer 
^'through  a  glass  darkly,"  but  with  "open 
face."  Instead  of  teaching  by  types,  and 
shadows,  and  carnal  ordinances,  every  thing, 
under  this  economy,  appears  more  simple, 
more  spiritual,  and  more  divested  of  external 
formality.  Surely  nothing  less  and  nothing 
different  from  this  could  have  been  expected 
under  a  dispensation  in  which  life  and 
immortality  were  brought  into  full  light, 
and  in  which  the  infancy  of  the  Church  had 
given  place  to  perfect  manhood   in  Christ 

*  Nehemiah  ix. 


PUBLIC    PRAYER.  49 

Jesus.  Under  tins  dispensation,  of  course, 
we  find  prayer  assuming  a  language  and  a 
tone  of  more  light,  enlargement,  liberty,  and 
filial  confidence. 

Who  can  forbear  to  marvel  then,  when 
the  light,  the  freedom,  and  the  spirituality 
of  prayer  have  received  such  manifest  and 
rich  improvement  under  the  New  Testa- 
ment dispensation,  that  there  should  be  any, 
who,  in  regard  to  forms  of  praise,  should 
insist  that  we  are  bound  still  to  adhere  to 
the  Psalmody  of  the  old  economy?  What 
would  be  thought  of  any  one  who,  in 
preaching  and  in  prayer,  should  contend 
that  we  are  not  warranted  to  advance 
beyond  the  restricted  limits  of  the  ceremo- 
nial economy?  Why  is  it  not  equally  won- 
derful that  any,  claiming  to  be  eminently 
evangelical,  should  occupy  this  ground  witii 
regard  to  praise  ? 

But,  while  prayer  under  the  New  Testa- 
ment dispensation  has  received  large  acces- 
sions of  light,  spirituality,  and  the  spirit  of 
adoption,  it  is  quite  as  remarkably  divested 
of  all  restraint  and  formality.  We  see  a 
still  more  marked  absence  of  all  confinement 
to  servile  forms. 

5^ 


50  THOUGHTS     ON 

Much  use,  indeed,  in  relation  to  this  sub- 
ject, has  been  made  of  the  form  of  prayer 
which  Christ  taught  his  disciples,  common- 
ly called  the  Lord's  Prayer.  But  every 
circumstance  connected  with  the  delivery  of 
that  prayer,  will  convince  all  enlightened 
and  impartial  minds,  that  it  furnishes  no 
proof  whatever  of  either  the  necessity  or  the 
duty  of  prescribing  set  forms  of  devotion. 
That  it  was  never  designed  by  our  Lord  to 
be  adopted  as  a  permanent  and  precise  form 
of  prayer,  but  only  as  a  general  directory, 
intended  to  set  forth  the  proper  topics,  or 
appropriate  matter  for  prayer,  will  appear 
evident  from  the  following  considerations. 

1.  It  was  delivered  by  him  on  two  differ- 
ent occasions  and  for  two  different  purposes. 
The  first  time  it  made  a  part  of  the  "  Ser- 
mon on  the  Mount,"  and  was  introduced 
thus — ''  When  ye  pray,  use  not  vain  repeti- 
tion, as  the  heathen  do,  for  they  think  that 
they  shall  be  heard  for  their  much  speaking. 
Be  not  ye,  therefore,  like  unto  them;  for 
your  Father  knoweth  what  things  ye  have 
need  of  before  ye  ask  him.  After  this  man- 
ner, therefore,  pray  ye,  Our  Father,  &c." 
Here  he  merely  intended  to  teach  them  how 


PUBLIC     PRAYER.  51 

their  petitions  ought  to  be  so  simply  and 
briefly  expressed  as  to  avoid  "  vain  repeti- 
tions." The  next  occasion  on  which  this 
prayer  was  delivered,  w^as  when  one  of  his 
disciples  said  to  him,  "Lord,  teach  us  to 
pray."  Luke  xi.  L  They  suggested  that 
this  favour  had  been  done  by  John  to  his 
disciples,  and  desired  him  to  do  the  same  for 
them.  The  Saviour  then  gave,  a  second 
time,  the  substance  of  what  he  had  given  in 
the  Sermon  on  the  Mount,  intimating  that, 
in  its  topics  and  its  simplicity,  it  was 
adapted  to  their  then  situation.  Nothing 
like  rigorous  confinement  to  a  verbal  form  is 
intimated  on  either  occasion;  but  the  most 
unlimited  freedom  and  enlargement  of  dic- 
tion.    For, 

2.  Though  delivered  by  the  Saviour  on 
two  occasions,  it  is  not  given  in  the  same 
words  by  any  two  of  the  evangelists.  Of 
course  it  was  not  intended  to  be  prescribed 
as  a  rigid  form. 

3.  As  this  prayer  was  given  before  the 
New  Testament  church  was  set  up,  so  it  is 
strictly  adapted  to  the  old,  rather  than  the 
new  economy.  The  kingdom  of  Christ 
which  had  long  been  an  object  of  intense 


52  THOUGHTS    ON 

desire  to  the  pious,  had  not  yet  been  set  up. 
And,  therefore,  the  first  petition  in  this 
prayer  is — Thy  kingdom  come!  It  is,  there- 
fore, strictly  speaking,  not  a  prayer  entirely 
appropriate  to  the  New  Testament  Church. 

4.  There  is  in  this  prayer  an  entire 
want  of  what  was  afterwards  prescribed 
by  express  precept  from  the  same  divine 
Master,  viz:  askino^  for  all  blessinors  in  the 
name  of  Christ.  Lono-  after  he  delivered 
this  prayer  he  said  to  his  disciples,  "Hither- 
to ye  have  asked  nothing  in  my  name." 
He  had  not  yet  ascended  into  the  holiest  of 
all,  as  our  Intercessor.  But  a  short  time 
before  he  ascended  to  appear  in  the  presence 
of  God  for  us,  he  assured  his  disciples  that 
whatever  they  asked  in  his  name  should  be 
given  them.  John  xvi.  23,  24.  And  w^e  are 
afterwards  expressly  commanded,  "  What- 
soever ye  do,  in  word  or  deed,  do  all  in  the 
name  of  the  Lord  Jesus,  giving  thanks  to 
God  and  the  Father  by  him."  Can  we 
suppose  then,  that  a  formula  intended  to 
serve  as  a  model  of  prayer  in  all  ages  as  a 
strictly  verbal  form,  could  be  left  entirely 
destitute  of  this  essential  feature  of  Chris- 
tian devotion?     This  was  not  a  defect  at  the 


rUELlC    PRAYER.  53 

time  it  was  given.  That  great  event  had 
not  occurred,  which  would  have  rendered 
such  a  clause  then  appropriate  and  suitable. 
But  had  our  blessed  Master  intended  to 
prescribe  a  prayer  which  it  should  be  in- 
cumbent upon  his  people  in  all  future  ages 
to  use,  as  a  complete  form,  he,  surely,  would 
not  have  omitted  this  essential  reference  to 
his  own  mediation  and  intercession. 

5.  In  this  form  of  prayer  we  have  no 
clause  which  recognizes  thanksgiving  for 
mercies  received,  which  is  represented  in 
scripture  both  by  precept  and  example,  as 
so  important  a  part  of  Christian  devotion. 

Considering  this  prayer  then  as  a  part  of 
the  gracious  words  which  proceeded  from 
the  lips  of  the  Saviour,  it  is  worthy  of  our 
highest  regard,  and  of  our  diligent  and 
devout  study;  but  to  adopt  it  now  as  con- 
taining all  that  is  necessary  to  constitute  a 
complete  prayer  under  the  full  light  and 
claims  and  privileges  of  the  New  Testament 
economy,  must  surely  be  considered  as  a 
virtual  desertion  of  principles,  which,  as 
Christians,  under  the  present  dispensation 
we  must  ever  acknowledge  and  hold  fast, 
viz:   that  the   kingdom   of  heaven,   or   the 


54  THOUGHTS   ON 

gospel  dispensation,  is  already  come;  and 
that  no  Christian  prayer  is  complete  which 
does  not  include  a  reference  to  the  merits 
and  intercession  of  the  orreat  Hio^h  Priest 
of  our  profession.     Accordingly, 

6.  After  the  resurrection  and  ascension  of 
Christ,  when  the  New  Testament  Church 
was  formally  set  up,  we  read  nothing  more 
in  the  inspired  history  concerning  the  use 
of  this  form  by  the  disciples  of  Christ.  We 
have  some  of  their  prayers,  after  those 
events,  recorded.  But  this  is  not  found 
amonor  them,  and  is  nowhere  referred  to  in 
the  most  distant  manner  as  having  been 
used.  Through  the  many  years  which  the 
New  Testament  history  embraces,  and  the 
many  specimens  of  prayer  which  it  exhibits, 
we  find  no  allusion,  not  even  the  most 
remote,  to  the  prayer  in  question.  So  far  as 
the  inspired  history  informs  us,  it  was  never 
used  during  the  apostolic  age,  when  the 
religion  of  Christ  appeared  among  men  in 
its  simplest  and  purest  form.  We  find  no 
evidence  of  its  having  been  statedly  intro- 
duced into  public  worship  until  several  cen- 
turies after  the  death  of  the  apostles;  nay,  not 
until  grievous  superstition  and  many  innova 


PUBLIC    PRAYER.  55 

tions  on  the  primitive  model  bad  crept  into 
the  Church  of  God. 

From  all  these  considerations,  we  may 
confidently  infer  that  the  Lord's  Prayer  was 
never  intended  by  its  all  wise  Giver  to  be 
used  as  a  strict  and  permanent  form;  and,  of 
course,  that  it  affords  no  argument  in  favour 
of  prescribed  liturgies.  In  this  opinion  we 
are  fortified  by  tbe  judgment  of  many  indi- 
viduals, ancient  and  modern.  The  venera- 
ble Augustine,  in  the  fourth  century,  ex- 
presses the  decisive  opinion  that  Christ,  in 
delivering  this  prayer,  gave  it  rather  as  a 
directory  or  general  model,  than  as  a  form. 
He  says  expressly  that  he  did  not  intend  to 
teach  his  disciples  what  words  they  should 
use  in  prayer,  but  what  things  they  should 
pray  for;  and  he  understands  it  to  be  meant 
chiefly  as  a  guide  for  secret  or  mental  prayer 
where  carefully  selected  words  are  not  ne- 
cessary.* In  this  opinion  Grotius  concurs, 
as  appears  in  his  commentary  on  Matt.  vi. 

Again,  there  seems  to  be  no  hint  of  the 
use  of  precomposed  forms  of  prayer  in  any 
of  the  iiistances  of  social  worship  recorded 
in  the  apostolic  history.     When  Peter  and 

*  Do  Mncristro,  Cnp.  i. 


5G  THOUGHTS    ON 

John*  were  persecuted  and  threatened  by 
the  Jewish  Council,  when  they  returned  to 
their  companions,  the  whole  company,  we 
are  told,  with  fervent  feelings  and  grateful 
hearts,  lifted  up  their  voices  and  poured  out 
their  humble  acknowledgments  in  language, 
every  word  of  which  bears  the  stamp  of 
an  unpremeditated  outburst  of  spontaneous 
feeling.  He  who,  on  reading  the  whole  nar- 
rative, can  imagine  that  they  followed  in  this 
prayer  the  words  of  a  prescribed  formulary, 
may  be  considered  as  prepared  to  believe 
any  thing  that  his  prejudices  can  suggest. 
Again,  can  any  one  imagine  that  the  apostle 
Paul  used  a  written  form  when  he  kneeled 
down  and  prayed  with  the  elders  of  Ephe- 
sus,  on  taking  leave  of  them,  to  see  their 
faces  no  moreTf  Did  Paul  and  Silas 
make  use  of  a  book  when,  at  midnight,  they 
prayed  and  sang  praises  unto  God,  in  the 
prison  at  Phihppi?J  Had  Paul  a  liturgy 
when,  at  Tyre,^  he  kneeled  down  on  the  sea- 
shore and  prayed  with  a  large  body  of  dis- 
ciples, with  their  wives  and  children,  who 
had  kindly  visited  him  and  ministered  to  his 

*  Acts  iv.  24.  J  Acts  xvi.  25. 

t  Acts  XX.  36.  ■•  §  Acts  xxi.  5. 


PUBLIC    PRAYER.  57 

wants,  when  lie  touched  at  that  city  in  the 
course  of  a  long  voyage?  If  so,  where  and 
by  whom  can  we  imagine  a  liturgy  adapted 
to  such  an  occasion  to  have  been  prepared? 
Can  we  suppose  that  the  body  of  the  pious 
people,  male  and  female,  who  had  assembled 
at  the  house  of  Mary,  the  mother  of  John 
Mark,  to  pray  for  the  liberation  of  the  Apos- 
tle Peter,  made  use  of  a  form  in  pleading 
for  the  deliverance  and  usefulness  of  that 
eminent  minister  of  Christ?^  Is  it  possible 
to  believe  that  the  church  at  Ephesus  was 
furnished  with  a  prescribed  liturgy,  when 
Paul,  in  writing  to  Timothy,  while  there, 
thought  it  necessary  to  give  him  such 
pointed  and  specific  directions  concerning 
some  of  the  'topics  proper  to  be  introduced 
into  public  prayer?  Surely  if  there  had 
been  a  prayer-book  in  use  there,  the  direc- 
tions given  in  1  Tim.  ii.  1,  2,  would  have 
been  superfluous.  All  the  proper  objects  of 
public  prayer  would,  no  doubt,  have  been 
already  provided  for.  To  imagine  that  such 
topics  had  been  forgotten,  or  designedly 
omitted  in  an  apostolic  liturgy,  would  indeed 

*  Acts  xii.  12. 


58  THOUGHTS    ON 

be  a  burlesque  upon  all  formularies  claiming 
such  an  origin. 

The  truth  is,  in  the  New  Testament  his- 
tory of  the  early  Church  of  Christ,  public 
prayer  is  so  little  prominent,  so  little  is  said 
about  it,  that  it  is  wonderful  any  advocate  of 
liturgies  should  attempt  to  derive  any  argu- 
ment in  favour  of  his  cause  from  that  source. 
Not  a  syllable  is  said  which  gives  the  least 
historical  countenance  to  the  existence,  or 
the  use  of  any  such  formularies  as  the  advo- 
cates of  this  cause  contend  for.  It  is  plain, 
that  the  whole  subject  was  left  to  the  dis- 
posal of  Christian  liberty  and  pious  feeling. 

Equally  without  evidence  are  w^e  that 
public  forms  of  prayer  were  in  use  during 
the  first  five  hundred  years  afler  the  Apos- 
tles. 

The  advocates  of  liturgies  generally,  in- 
deed, assert,  without  hesitation,  that  they 
were  in  constant  use  during  the  period  in 
question.  Yet  they  have  never  been  able 
to  produce  the  least  solid  evidence  of  such  a 
fact.  Still  they  abate  nothing  of  the  confi- 
dence of  assertion.  We  are  reduced,  then, 
to  what  is  commonly  considered  by  logicians 
as  a  hard  task,  viz:  that  of  proinng  a  necja- 


PUBLIC    PRAYER.  59 

tive.     Yet  even  this,  in  the  present  instance, 
is  an  easy  undertaking. 

When  the  learned  Bingham,  in  his  "  Ec- 
clesiastical Antiquities,"  and  other  writers 
of  similar  views,  assert,  and  endeavour  to 
prove  that  liturgies  were  in  constant  use  in 
the  ages  immediately  succeeding  that  of  the 
apostles,  they  endeavour  to  make  good  their 
assertion  by  such  testimony  as  the  follow- 
ing: That  the  early  Christians  had  psalms 
and  hymns  which  had  been  reduced  to  wri- 
ting, which  were  well  known  among  them, 
and  which  they  united  in  singing:  that 
they  had,  for  the  most  part,  a  form  of  words 
w^hich  was  commonly  employed  in  adminis- 
tering baptism,  and  the  sacramental  supper: 
that  in  blessing  and  dismissing  the  people, 
they  usually  repeated  the  apostolical  bene- 
diction, or  some  received  form  of  expression 
of  an  equivalent  kind.  These  writers  have 
not  a.  single  fact  or  testimony  to  show  in 
support  of  their  assertion  but  something  of 
this  kind.  Now  it  is  plain  that  all  this  may 
be  granted  without  in  the  least  degree  help- 
ing their  argument.  We,  of  the  Presbyte- 
rian Church,  have  all  these,  and  yet  we 
are  generally  considered,  and  by  some  re- 


60  THOUGHTS   ON 

proached,  as  having  no  liturgy.  Nay,  we 
know  of  no  clmrch  on  earth,  of  regular  or- 
ganization, that  has  not  psalms  and  hymns, 
and  substantially  a  mode  agreed  upon,  and 
commonly  in  use  for  administering  the  sa- 
craments, without  being  absolutely  confined 
to  a  precise  form  of  words.  With  regard  to 
the  use  that  has  been  made  of  psalms  and 
hymns,  in  this  controversy,  as  affording  any 
countenance,  on  the  principle  of  analogy,  to 
liturgies,  it  is  too  weak  and  childish  to  be 
regarded  as  at  all  applicable.  How  is  it 
possible  for  a  worshipping  assembly  to  unite 
in  singing  a  psalm  or  hymn,  unless  both  the 
words  and  the  tune  are  previously  known 
and,  virtually  if  not  formally,  agreed  upon? 
In  this  case,  it  is  not  possible  to  proceed 
a  step  without  something  prescribed  and 
known  beforehand.  But  all  experience 
proves  that  no  such  prescribed  form  is  need- 
ful in  prayer.  A  single  heart  and  mouth 
may  utter  that  in  wdiich  thousands,  if  they 
can  hear  the  voice  speaking,  may  cordially, 
and  without  inconvenience,  imite. 

But  the  simple  and  only  proper  question 
here  is,  Had  the  Christian  Church,  during 
the  first  four  or  five  centuries  after  Christ, 


PUBLIC     PRAYER.  61 

prescribed  forms  according  to  which  she 
conducted  her  ordinary  prayers  in  pubUc 
worship?  If  she  had,  it  has  certainly  re- 
mained a  secret  until  this  time.  No  hint  to 
that  amount  has  survived  in  all  the  remains 
of  antiquity.  But  so  much  has  survived 
which  speaks  a  contrary  language,  that  it 
will  prove  an  easy  task  to  satisfy  every  im- 
partial inquirer,  that,  during  the  period  in 
question,  extemporary  prayer,  or,  in  other 
words,  prayer  conducted  according  to  the 
taste  and  ability  of  each  officiating  minister, 
for  the  time  being,  without  being  trammelled 
by  imposed  forms,  was  the  only  method  of 
public  prayer  in  common  use  in  the  Chris- 
tian Church. 

If  there  had  been  in  use  in  the  early  Chris- 
tian assemblies,  forms  of  prayer  to  which 
their  public  devotions  were  confined,  prayers 
would,  of  course,  have  been  read,  as  they  are 
now  by  all  who  use  Liturgies.  But  any  ex- 
pression indicating  such  a  fact,  is  not  found 
in  any  of  the  first  five  centuries  from  the 
apostolic  age.  The  phrases  o^vaywc^sxsiv  tv^o.^, 
or  preces  legere,  or  de  scripto  recitare,  &c., 
which  were  so  common  several  centuries 
afterwards,  never,  so  far  as  is  recollected, 
6^- 


62  THOUGHTS    ON 

then  occur  in  any  one  instance.  We  may, 
therefore,  legitimately  infer  that  the  thing 
indicated  by  such  phrases,  was  neither 
practised  nor  known  in  those  times. 

But,  more  decisive  still ;  in  describing  the 
prayers  then  offered  up,  the  following  ac- 
count is  given  by  some  of  the  earliest  and 
most  respectable  writers.  Justin  Martyr 
tells  us,  that  the  president,  or  presiding 
minister,  in  the  public  worship  of  the  con- 
gregation, prayed  with  his  utmost  ahility, 
{o6ri  8vvafiis,)  Apol.  2.  Origcn  speaks  of  the 
performance  of  public  prayer  in  the  same 
manner:  ^'We  worship,"  says  he,  ''one 
God,  and  his  only  Son,  who  is  his  Word 
and  Image,  with  supplications  and  hon- 
ours, according  to  our  ahilitij,  offering  up 
to  the  God  of  the  universe,  prayers  and 
praises,  through  his  only  begotten  Son."* 
And  again:  "The  .Grecian  Christians  in 
Greek,  the  Romans  in  Latin,  and  every  one 
in  his  own  proper  language,  prays  to  God, 
and  praises  him  as  he  is  aUey'\  The  same 
writer,  after  speaking  of  the  different  parts 
of  prayer,  to  which  it  was  proper  to  attend, 
mentions,  first,  doxohgij  or  adoration,  and 
says,  He  that  prays  must  bless  God  accord- 

*  Contra  Celsum,  Lib.  viii.  p.  386.  f  Ibid.  402. 


rUBLIC    PRAYER.  63 

ing  to  his  power  or  ability^  {xata  bwafnv).^  And 
in  the  same  work,  in  a  preceding  section, 
(the  10th,)  he  says,  "  But  when  we  pray,  let 
ITS  not  battologize,  (i.  e.  use  vain  repetitions,) 
but  theologize.  But  we  battologize^  when  w^e 
do  not  strictly  observe  ourselves,  or  the 
words  of  prayer  wdiich  we  express ;  when 
w^e  utter  those  things  which  are  filthy  either 
to  do,  speak,  or  think ;  which  are  vile,  wor- 
thy of  reproof,  and  opposed  to  the  purity  of 
the  Lord."  Why  this  caution,  if  they  were 
furnished  with  regular  prescribed  liturgies? 
Tertullian,  speaking  on  the  same  subject, 
says,  "We  Christians  pray  for  all  the  empe- 
rors, &c.,  looking  up  to  heaven,  with  our 
hands  stretched  out,  because  guiltless ;  with 
our  heads  uncovered,  because  w^e  are  not 
ashamed  ;  lastly,  without  a  monitor,  because 
from  the  heart"  {denique,  sine  monitor e,  quia 
de  pectore.)-\  We  learn  also  from  Origen, 
that  ministers  in  his  day  were  accustomed, 
in  public  prayer,  to  officiate  with  closed 
eyes,  which  was  wholly  irreconcilable  with 
reading  a  liturgy.  "Closing,"  says  he,  "the 
eyes  of  the  body,  but  lifting  up  those  of  the 
mind. "J 

*  De  Oratione,  sect.  22.  f  Apol.  cap.  80. 

:|;  Contra  Celsuin,  Lib.  viii.  p.  S62. 


64  THOUGHTS   ON 

Every  pastor  or  bishop,  at  this  time,  was 
considered  as  charged  with  the  duty  of  con- 
ducting-, according  to  Ms  own  judgment  or 
taste,  the  public  devotions  of  his  congrega- 
tion; and  hence  there  was  great,  nay,  endless 
diversity,  as  now,  among  those  who  use  ex- 
tempore prayer,  as  to  the  manner  in  which 
this  part  of  the  public  service  was  performed. 
Socrates  Scholasticus,  the  ecclesiastical  his- 
torian, who  lived  in  the  beginning  of  the  fifth 
century,  speaking  of  public  prayer,  expresses 
himself  in  the  following  unequivocal  and 
strong  language :  ''  Generally,  in  any  place 
whatsoever,  and  among  all  worshippers,  there 
cannot  be  two  fouijj^  agreeing  to  use  the  same 
prayers."*  Surely  this  could  not  have  been 
alleged  if  there  had  been  public,  prescribed 
forms,  habitually,  or  even  frequently  in  use. 
In  nearly  similar  language,  Sozomen,  the 
contemporary  of  Socrates,  and  who  wrote 
the  ecclesiastical  history  of  the  same  period, 
after  asserting  and  describing  the  uniformity 
of  nthe  public  worship  of  Christians  at  that 
time,  remarks,  that,  notwithstanding,  ^'it 
cannot  be  found  that  the  same  prayers, 
psalms,  or  even  the  same  readings,  are  used 

*  Hist.  Lib.  V.  cap.  21. 


PUBLIC    PRAYER.  (j5 

by  all  at  the  same  time."*  In  like  manner, 
Augustine,  who  was  contemporary  with 
these  historians,  speaking  on  the  same  sub- 
ject, says,  ^'  there  is  freedom  to  use  different 
words,  {aliis  atque  aliis  verbis,)  i.  e.  some- 
times in  one  form  of  expression,  and  some- 
times in  another — pro  Added  the  same  ilimcjs 
are  mentioned  in  prayer, "|  And  to  show 
that  the  prayers  usually  offered  up  in  his 
day  were  extemporary  prayers,  he  speaks  of 
some  ministers  of  the  sanctuary,  ''who  might 
be  found  using  barbarisms  and  solecisms  in 
their  public  prayers;"  and  cautioned  those 
who  witnessed  them  against  being  offended 
at  such  expressions,  as  God  does  not  so  much 
regard  the  language  employed  as  the  state  of 
the  heart.J  Chrysostom  tells  us  that,  in  his 
judgment,  it  required  more  confidence  or 
boldness  than  Moses  or  Elias  had,  to  pray  as 
they  were  then  w^ont  to  do  before  the  Eu- 
charist. 5  But  what  good  reason  can  be  as- 
signed why  such  confidence  or  boldness  was 
necessary,  if  each  conductor  of  prayer  had  a 
prayer-book  before  him,  and  had  nothing  to 
do  but  to  read  it? 

'■^-  Hist.  Lib.  vii.  cap.  18.         %  De  Catechiz.  Rudib.  cap.  9. 
f  Epistola:,  121.  \  De  Sacerdot.  Orat.  ill.  46. 


66  THOUGHTS    ON 

The  general  fact,  that  in  the  early  ages  of 
the  Christian  Church,  it  was  left  to  every 
pastor  or  bishop  to  conduct  the  public 
prayers  of  his  congregation  as  he  pleased, 
that  is,  as  his  judgment,  taste,  and  ability 
might  dictate,  appears  evident  from  a  great 
variety  and  abundance  of  testimony.  The 
circumstances,  indeed,  which  have  been  al- 
ready stated,  are  sufficient  of  themselves  to 
establish  the  fact.  But  many  other  wit- 
nesses might  be  summoned  to  prove  the 
same  thing.  A  single  one,  the  venerable 
Augustine,  will  be  sufficient.  That  father, 
having  occasion  to  remark,  that  some  of  his 
brethren  in  the  ministry  had  many  things 
in  their  public  prayers,  especially  in  the  ad- 
ministration of  the  Lord's  Supper,  w^hich 
were  contrary  to  soundness  in  the  faith,  as- 
signs this  reason  for  it.  ''  Many  light  upon 
prayers,"  says  he,  "which  are  composed,  not 
only  by  ignorant  babblers,  but  also  by  here- 
tics; and  through  the  simplicity  of  their 
ignorance,  having  no  proper  discernment, 
they  make  use  of  those  prayers,  supposing 
them  to  be  good."*  How  could  this  pos- 
sibly have  happened,  if  the  Church  at  that 

*  De  Baptismo,  contra  D'onat.  Lib.  vi.  cap.  25. 


PUBLIC    PRAYER.  67 

time  had  been  in  the  use  of  prescribed  Utiir- 
gies?  And  the  remedy  which  the  learned 
and  pious  father  suggests  for  this  evil,  is 
quite  as  decisive  in  its  bearing  on  the  ques- 
tion before  us,  as  the  statement  of  the  evil 
complained  of.  The  remedy  which  he  pre- 
scribes is,  not  to  take  refuge  in  a  written 
form,  or  more  closely  to  adhere  to  such  a 
form;  but  for  the  weaker  and  more  iUiterate 
pastors  to  avail  themselves  of  the  counsel 
and  aid  of  the  more  wise  and  learned  among 
the  neighbouring  pastors,  who  were  quali- 
fied to  discern  and  point  out  any  impro- 
prieties, and  to  suggest  the  best  means  of 
avoiding  them. 

This  whole  matter  will  be  better  under- 
stood by  adverting  to  the  fact,  that,  as  early 
as  the  age  of  Augustine,  many  men  had 
crept  into  the  sacred  office,  and  some  had 
even  been  made  bishops,  who  were  unable 
even  to  write  their  own  names,  and,  of  con- 
sequence, with  ease  to  read  writing.  This 
appears,  not  only  from  other  testimony,  but 
from  the  records  of  several  ecclesiastical  Sy- 
nods or  Councils  about  this  time,  in  which 
bishops,  when  called  upon  to  subscribe  the 
canons  of  those  councils,  were  obliged  to  cret 


G8  THOUGHTS    ON 

others  to  write  their  names  for  them.  The 
following  is  a  specimen  of  some  of  the  sig- 
natures appearing  on  the  records  of  those 
councils.  ''I,  Melius,  Bishop  of  Hadrianople, 
have  subscribed  by  Myro,  Bishop  of  Rome, 
being  myself  ignorant  of  letters."  Again: 
"I,  Caiumus,  Bishop  of  Phoenicia,  have  sub- 
scribed by  my  colleague,  Dionysius,  because 
I  am  ignorant  of  letters."  These  examples 
of  illiterate  ecclesiastics,  as  early  as  the  time 
of  Augustine,  serve,  at  once,  to  illustrate 
and  confirm  the  complaint  of  that  father. 
No  wonder  that  such  pastors  were  unable  to 
conduct  the  public  devotions  of  their  respec- 
tive congregations  in  a  decent  and  edifying 
manner,  and,  therefore,  resorted  to  such 
prayers  as  they  happened  to  meet  with,  to 
aid  them  in  their  official  work.  And,  no 
wonder  that,  in  their  simplicity  and  igno- 
rance, they  were  often  imposed  upon  by  im- 
perfect and  even  corrupt  compositions. 

It  was  before  stated,  that  we  not  only 
find  no  traces  of  any  books  or  prescribed 
forms  of  common  prayer,  in  the  first  five 
hundred  years  after  Christ;  but  that  we  do 
find  a  number  of  facts,  incidentally  men- 
tioned, which  are  wholly  inconsistent  with 


PUBLIC    TRAYER.  69 

the  use  of  such  books  or  forms.  Some  of 
these  facts  have  been  already  alluded  to, 
such  as  the  general  practice  of  praying  with 
the  eyes  closed,  and  with  the  hands  lifted 
up,  and  spread  abroad  towards  heaven. 
Reading  prayers,'  in  these  circumstances, 
was,  of  course,  out  of  the  question.  An- 
other very  significant  fact,  explicitly  stated, 
was,  that,  in.  the  third  and  fourth  centuries, 
it  was  not  considered  as  lawful,  in  any  case, 
to  commit  to  writing  the  prayers,  and  other 
parts  of  the  public  service  used  in  admin- 
istering the  Lord's  Supper.  It  was  not 
thought  proper  that  any  other  persons  than 
communicants,  for  the  most  part,  should  be 
allowed  to  be  present  at  the  celebration,  or 
to  be  made  acquainted  w^ith  what  was  said 
and  done  in  dispensing  that  ordinance.  And, 
in  order  to  accomplish  this  concealment,  com- 
mitting any  part  of  these  services  to  writing 
in  any  form,  was  solemnly  prohibited.  Basil, 
who  flourished  towards  the  close  of  the  fourth 
century,  tells  us  expressly,*  that  "  the  words 
which  they  used  in  blessing  the  elements 
w^ere  not  written;  and  that  what  they  said 

*  De  Spiritii  Sancto,  p.  273. 
7 


70  THOUGHTS    ON 

both  before  and  after  this  blessing,  were  not 
from  any  writing."  He  says  the  same  con- 
cerning the  prayers,  &c.,  in  the  administra- 
tion of  baptism.  Now^,  when  w^e  recollect 
that  of  all  the  parts  of  the  public  service,  as 
there  are  none  more  solemn,  so  there  are 
none  which  have  been  more  carefully  regu- 
lated by  prescribed  forms,  than  the  adminis- 
tration of  the  sacraments — insomuch,  that 
several  Protestant  churches,  w^hich  have 
never  adopted  public  forms  for  other  parts  of 
their  worship,  have  thought  proper  to  pre- 
scribe them  for  the  celebration  of  their  seal- 
ing ordinances;  we  may  confidently  con- 
clude that,  if  there  were  not,  at  the  period 
referred  to,  and,  from  the  nature  of  the  case, 
could  not  have  been,  any  written  forms  for 
these  ordinances,  there  were  none  for  any 
other  part  of  the  public  service.  The  same 
fact  concerning  the  unlawfulness  of  commit- 
ting to  writing  the  sacramental  forms,  is  at- 
tested by  many  other  writers  within  the  first 
four  or  five  hundred  years  after  Christ.* 
Indeed  it  was,  partly  at  least,  on  account  of 
the  fact,  that  the  prayers,  &c.,  connected 
with  the  administration  of  the  sacraments, 

*  Clarkgon's  Discourse  on  Liturg-ies,  pp.  -38,  »S9. 


rUELIC     PRAYER.  71 

were  not  allowed  to  be  committed  to  writincr, 
or  in  any  other  way  divulged,  that  those  or- 
dinances were  so  commonly,  in  those  early 
ages,  popularly  called  mysteries. 

With  respect  to  the  alleged  liturgies  of  St. 
Mark,  St.  James,  &c.,  which  are  found  so 
confidently  displayed  in  Popish,  and  some 
other  prayer-books,  it  is  believed  that  all 
enlightened  Protestants  give  them  up  as 
forgeries ;  and,  in  regard  to  the  liturgies  at- 
tributed to  Chrysostom,  Basil,  &c.,  they  are 
equally  discredited  by  all  competent  judges. 
Bishop  White,  an  English  prelate,  who 
lived  in  the  stirrinsf  reis^ns  of  James  I.  and 
Charles  L,  delivers  the  following  opinion : 
*'The  liturgies,"  says  he,  "fathered  upon  St. 
Basil  and  St.  Chrysostom,  have  a  known 
mother,  (to  wit,  the  late  Roman  Church) ; 
but  there  is  (besides  many  other  just  excep- 
tions) so  great  dissimilitude  between  the  sup- 
posed fathers  and  the  children,  that  they 
rather  argue  the  dishonest  dealings  of  their 
mother,  than  serve  as  lawful  witnesses  of 
that  which  the  adversary  intended  to  prove 
by  them."* 

We  read  of  some  of  the  early  churches 

*  Tracts  Against  Fisher,  the  Jesuit,  p.  377. 


72  THOUGHTS  ON 

being  supplied  with  copies  of  the  sacred 
Scriptures;  but  not  a  word  of  their  being 
supphed  with  prayer-books  in  any  form. 
When  the  buildings  in  which  the  ^  early 
Christians  worshipped  were  seized,  and  an 
exact  scrutiny  made  of  their  contents  by  the 
Pagan  persecutors,  we  read  of  copies  of  the 
Bible  being  found,  vessels  for  administering 
the  Eucharist,  and  other  articles,  very  mi- 
nutely described ;  but  not  a  hint  respecting 
forms  or  books  of  prayer.  We  meet  with 
frequent  instances  of  reading  psalms ;  read- 
ing other  portions  of  Scripture ;  reading 
narratives  of  the  sufferings  of  martyrs; 
reading  epistles  from  other  churches,  or  from 
distinguished  individuals,  but  not  a  syllable 
of  reading  prayers.  When  the  multitude  of 
Christians  had  so  increased  in  Constanti- 
nople, that  it  was  thought  necessary  to  dis- 
tribute them  into  several  churches,  the  Em- 
peror Constantino  was  desirous  that  all  these 
cliurches  should  be  furnished  with  the  requi- 
site  number  of  Bibles,  and  wrote  to  Euse- 
bius,  of  Csesarea,  that  copies  of  the  Scrip- 
tures should  be  prepared  accordingly.  But 
if  public  prayers  had  then  been  perform.ed 
by  a  liturgy,  why  did  not  the  generous  and 


PUBLIC     PRAYER.  73 

munificent  emperor  give  orders,  at  the  same 
time,  for  a  number  of  prayer-books?*  Now 
all  this  is  wonderful,  if  prayer-books,  and 
reading  prayers,  had  been  in  as  common  and 
stated  use  as  many  of  the  friends  of  liturgies 
assert,  and  would  persuade  us  to  believe. 
The  very  first  document  in  the  form  of  a 
prayer-book  which  we  find  mentioned  in  the 
records  of  ecclesiastical  antiquity,  is  what  is 
called  Lihellus  Officialis,  mentioned  in  the 
twenty-fifth  canon  of  the  Council  of  Toledo, 
A.  D.  633.  This,  however,  seems  to  have 
been  rather  a  brief  "  Directory  for  the  Wor- 
ship of  God,"  than  a  form,  the  use  of  which, 
in  so  many  words,  was  prescribed.! 

Basil,  in  the  fourth  century,  giving  direc- 
tions about  prayer,  remarks,  "that  there  are 
two  parts  of  this  service ;  first,  thanksgiving 
and  praise,  with  self-abasement ;  and,  se- 
condly, petition."  His  advice  is  to  begin 
with  the  former,  and  in  doing  it,  to  make 
choice  of  the  language  of  Scripture.'  After 
giving  an  example  of  his  meaning,  he  adds, 
"When  thou  hast  praised  him  out  of  the 
Scriptures,    as   thou    art  able,"    (a  strange 

*  Eusebius'  Life  of  Constantine,  B.  iv.  chap.  34. 
t  Clarkson  on  Liturgies,  pp.  14, 15,  &c. 


74  THOUGHTS    ON 

clause,  truly,  if  all  had  been  prepared  and 
prescribed  before-hand,  and  read  out  of  a 
book !)  ''  then  proceed  to  petition."* 

The  result  is,  that  liturgies  were  unknown 
in  the  primitive  church;  that,  as  piety  began 
to  decline,  and  ministers,  destitute  of  the  ap- 
propriate intellectual  and  moral  qualifications 
began  to  multiply,  some  extra  aid  in  con- 
ducting public  devotions  became  necessary ; 
that  still  it  was  left  to  each  pastor  himself  to 
obtain  the  aid  wdiich  he  needed,  as  he 
thought  proper;  and  that  prescribed  forms 
of  prayer  did  not  obtain  general  and  estab- 
lished prevalence  until  the  Church  had  sunk 
into  a  state  of  ignorance,  darkness  and  cor- 
ruption, which  all  Protestants  acknowledge 
to  have  been  deplorable. 

The  first  account  we  find  in  Christian  an- 
tiquity of  a  prescribed  form  for  administer- 
ing the  Lord's  Supper,  is  that  found  in  the 
sixth  century,  by  Gregory  the  Great,  bishop 
of  Rome,  and  commonly  called  the  Canon  of 
the  Mass,  or  a  prescribed  office  for  administer- 
ing the  Lord's  Supper.  Gregory,  in  deliver- 
ing this  formula  to  the  venerable  ecclesiastic 
to  whom  it  was  first  committed,  recognizes 

•■'-  Ckrksoii  on  Liturgies,  p.  120. 


rUBLIC     PRAYER.  75 

the  love  of  variety  in  public  devotions  as  ex- 
isting, and  as  proper  to  be  consulted ;  declares 
that  he  did  not  wish  to  be  considered  as  im- 
posing one  form  only  on  any  part  of  the 
Church,  and  that  his  opinion,  as  well  as  his 
practice,  had  always  been  in  favour  of  in- 
dulging the  love  of  variety. 

In  accordance  with  all  this,  the  celebrated 
Augusti,  a  learned  German,  the  author  of  a 
work  on  Ecclesiastical  Antiquities,  generally 
considered  as  the  most  profound  and  accu- 
rate that  any  age  has  produced,  decides  the 
question  in  regard  to  the  existence  of  pre- 
scribed liturgies  in  the  early  church,  in  the 
following  positive  and  pointed  manner : — 
"  That  such  an  assertion  (in  favour  of  the 
early  use  of  such  forms)  should  have  found 
defenders  at  an  earlier  period,  when  histori- 
cal criticism  was  so  little  practised,  is  not  to 
be  wondered  at;  but  that  modern  Catholic 
writers  should  have  ventured  to  repeat  it,  is 
certainly  remarkable.  The  best  doctors  of 
that  church  (the  Romish)  such  as  Bona, 
Bellarmine,  Baronius,  Le  Nourry,  Natalis 
Alexander,  Tillemont,  Du  Pin,  Muratori, 
Renaudot,  Asseman,  and  others,  have  proved 
the  opinion  (of  the  early  existence  of  pre- 


76  THOUGHTS   ON 

scribed  liturgies)  to  be  utterly  untenable; 
and  yet,  such  is  the  force  of  prejudice,  and 
such  the  zeal  for  favourite  hypotheses,  that 
they  will  not  yield  even  to  the  clearest  de- 
monstrations of  an  impartial  criticism."^ 

The  opinion  of  Lord  Chancellor  King,  an 
eminent  member  of  the  established  Church 
of  England,  in  his  celebrated  work  on  the 
''Constitution  and  Order  of  the  Christian 
Church,  during  the  first  three  hundred  years 
after  Christ,"  is  no  less  decisive.  It  is  ex- 
pressed in  the  following  terms : 

''  Now  these  prayers,  which  made  up  a 
great  part  of  the  divine  service,  w^ere  not 
stinted  and  imposed  forms;  but  the  w^ords 
and  expressions  of  them  were  left  to  the  pru- 
dence, choice,  and  judgment  of  every  par- 
ticular bishop  or  minister.  I  do  not  here 
say,  that  a  bishop  or  minister  used  no  arbi- 
trary form  of  prayer;  all  that  I  say  is,  there 
W'Cre  none  iinposed.  Neither  do  I  say,  that, 
having  no  imposed  form,  they  unpremedila- 
tedly,  immethodically,  or  confusedly,  vented 
tlieir  petitions  and  requests;  for,  without 
doubt,  they  observed  method  in  their  prayers : 
but  this  is  what  I  say,  that  the  words  or 

*  Au<]:usti  Dcnkder  Christlichen  Archoeolog-ie,  iv.  206. 


rUBLIC    PRAYER.  77 

expressions  of  their  prayers  were  not  im- 
posed or  prescribed ;  but  every  one  that 
officiated,  delivered  himself  in  such  terms  as 
best  pleased  him,  and  varied  his  petitions 
according  to  the  present  circumstances  and 
emergencies:  or;  if  it  be  more  intelligible, 
that  the  primitive  Christians  had  no  stinted 
liturgies  or  imposed  forms  of  prayer." 

"  Now,  this  being  a  negative  in  matter  of 
fact,  the  bare  assertion  of  it  is  a  sufficient 
proof,  except  its  affirmative  can  be  evinced. 
Suppose  it  were  disputed  whether  ever  St. 
Paul  wrote  an  epistle  to  the  church  of  Rome; 
the  bare  negation  thereof  would  be  proof 
enough  that  he  did  not,  except  it  could  be 
clearly  evidenced,  on  the  contrary,  that  he 
did.  So  unless  it  can  be  proved  that  the 
ancients  had  fixed  liturgies  and  prayer- 
books,  w^e  may  very  rationally  conclude,  in 
the  negative,  that  they  had  none." 

"  Now,  as  to  these  prescribed  forms,  there 
is  not  the  least  mention  of  them  in  any  of  the 
primitive  writings,  nor  the  least  word  or  syl- 
lable tending  thereunto  that  I  can  find; 
which  is  a  most  unaccountable  silence,  if 
ever  such  there  w^ere;  but  rather  some  ex- 
pressions indicating  the  contrary."^ 

*  Inquiry,  Part  ii.  pp.  33,  34. 


78  THOUGHTS    ON 

In  coincidence  with  these  statements,  the 
learned  Clarkson,  after  his  profound  investi- 
gation of  the  history  of  Uturgical  formularies, 
comes  to  the  following  conclusion :  ''  And 
now  I  may,  from  the  premises  conclude,  that, 
for  five  hundred  years  after  Christ  (if  not 
more)  the  ordinary  way  of  worshipping  God 
in  public  assembhes,  was  not  by  prescribed 
liturgies.  This  may  suffice,  and  is  sufficient 
for  my  purpose.  They  w^ere  not  the  com- 
mon usage,  v/hile  the  state  of  the  Church 
was  any  thing  tolerable,  nor  till  it  was  sunk 
deep  into  degeneracy.  They  were  not  enter- 
tained, till  nothing  was  admitted  into  the 
Church,  de  novo^  but  corruptions,  or  the  issue 
thereof;  no  change  made  in  the  ancient 
usages  but  for  the  worse;  no  motions  from 
its  primitive  posture,  but  downward  into  de- 
generacy ;  till  such  orders  took  place  as 
respected,  not  wliat  was  most  agreeable  to 
the  rule  and  primitive  practice,  or  what  was 
best  adapted  to  uphold  the  life  and  power  of 
religion,  in  its  solemn  exercises,  or  what 
miHit  secure  it  from  that  dead,  heartless  for- 
mality  into  which  Christianity  was  sinking, 
and  which  is,  at  this  day,  the  sediment  of 
Popery;  but  what  might   show  the  power, 


PUBLIC    PRAYER.  79 

and  continue  the  occasion  for  the  exercise  of 
authority  to  the  imperious  and  tyrannical; 
or  what  might  comport  with  the  ease  of  the 
lazy  and  slothful,  or  what  might  favour  the 
weakness  and  insufficiency,  and  not  detect 
the  lameness  and  nakedness  of  those  who 
had  the  place  and  name,  but  not  the  real 
accomplishments  of  pastors  and  teachers. 
In  a  word,  not  till  the  state  of  the  Church 
was  rather  to  be  pitied  than  imitated;  and 
what  was  discernible  therein  different  from 
preceding  times  were  wrecks  and  ruins, 
rather  than  patterns."^ 

But  all  further  argument  or  testimony  on 
this  subject  may  be  spared,  since  some  of  the 
most  zealous  and  competent  advocates  of 
lituro^ies  have  acknowledored  that  written 
forms  of  prayer  had  no  existence  in  the  apos- 
tolic church,  nor  until  several  centuries  after 
the  aj)ostolic  age.  Mr.  Palmer,  a  minister 
of  the  Church  of  England,  now  living,  who 
is,  perhaps,  as  zealous  and  as  truly  learned 
an  advocate  of  the  rites  and  forms  of  that 
church  as  any  late  writer  that  could  be 
named,  acknowledges  that,  for  the  first  four 
centuries,  there  were  no  written  liturgies; 

*  Discourse  on  Liturgies,  pp.  18L  197. 


80  THOUGHTS    ON 

but  that  those  who  officiated  in  conductiiiof 
public  prayer,  prayed  either  memoriler  or 
extemporaneously.*  "When  he  speaks  of 
prayers  uttered  memoriter^  it  is  not  easy  to 
define  with  precision  the  ideas  that  he  at- 
tached to  this  expression.  If  he  means,  as 
he  probably  does,  that  those  who  led  in  pub- 
lic prayer,  during  the  first  four  hundred 
years,  were  accustomed  to  repeat  much  that 
rested  on  their  memories  which  they  had 
read  in  the  Scriptures,  or  which  they  had 
heard  from  the  lips  of  the  eminent  men 
w^hom  they  were  accustomed  to  venerate  as 
leaders  in  that  service;  may  not  precisely 
the  same  thing  be  said  concerning  a  large 
part  of  what  is  called  extemporaneous  prayer 
now?  Perhaps  in  regard  to  those  who  most 
eminently  excel  as  leaders  in  free,  social, 
and  public  prayer,  it  has  always  been  true, 
that  nine-tenths  of  all  they  ever  uttered  in 
this  exercise,  they  had  either  found  resting 
on  their  memories  from  the  Bible,  or  recol- 
lected, as  having  been  heard  from  the  lips  of 
some  respected  leader  in  public  devotion. 
Can  any  thinking  man  doubt  that  the  ''  me- 
moriler''^ prayers  of  the  first  three  or  four 

*  OriginoR  liiturgicm  i.  pp.  9 — 12. 


PUBLIC    PRAYER.  81 

centuries  were  to  be  thus  explained?  It  is 
quite  enough  for  our  purpose,  however,  to 
confess,  as  this  writer  does,  that  there  was 
not  a  sinsfle  devotional  office  reduced  to 
writing  till  the  fourth  century. 

As  it  is  evident  from  the  foregoing  state- 
ments, that  the  Church  made  no  provision 
for  public  formularies  of  devotion  for  the 
first  live  hundred  years  after  Christ,  but  that 
all  was  left  to  the  discretion  of  individual 
pastors;  so  it  is  equally  evident,  that,  when 
liturgies  were  brought  into  general  and  estab- 
lished use,  there  was  no  uniformity,  even 
among  the  churches  of  the  same  state  or 
kingdom.  The  church  at  large  neither  pro- 
vided nor  prescribed  forms  of  prayer.  Nor 
did  any  large  portion  of  the  visible  church 
catholic  make  any  such  provision.  Every 
pastor  in  his  own  parish,  and,  after  Prelacy 
arose,  every  bishop  in  his  own  diocese, 
adopted  what  prayers  he  pleased;  and  even 
indulged  to  any  extent  he  pleased,  his  taste 
for  variety.  This  undoubted  fact  is  itself 
conclusive  proof  that  liturgies  were  not  of 
apostolic  origin.  For  if  any  thing  of  this 
kind  had  been  known,  as  transmitted  from 
inspired  or  even  primitive  men,  it  would, 
8 


82  THOUGHTS    ON 

doubtless,  have  been  received  and  preserved 
with  peculiar  veneration.  But  nothing  of 
this  kind  appears.  Instead  of  this,  it  is  evi- 
dent, that,  as  the  practice  of  using  written 
forms  gradually  gained  ground,  as  piety  de- 
clined, so  the  circumstances  attending  their 
introduction  and  prevalence  were  precisely 
such  as  might  have  been  expected.  They 
were  adopted,  not  by  the  Church,  but  by 
each  pastor  who  felt  his  need  of  them,  or  was 
inclined  to  make  use  of  them.  And,  by  and 
bye,  when  bishops  were  no  longer  the  pas- 
tors of  sinorle  cong^reofations,  but  were  set 
over  larger  dioceses,  each  bishop,  within  the 
compass  of  his  own  charge,  took  order  in 
reference  to  this  subject,  as  his  talents  or  his 
inclination  might  dictate.  This  led,  of  course, 
to  an  almost  endless  variety.  Accordingly, 
it  is  a  remarkable  fact,  at  once  illustrating 
and  confirming  this  statement,  that  when  the 
Keformation  commenced  in  England,  the 
established  Romish  church  in  that  country 
had  no  book  of  common  prayer,  no  single, 
imiform  liturgy  for  the  whole  kingdom,  as 
now;  there  was  a  different  one  for  the  dio- 
cese of  every  bishop.  And,  accordingly, 
when,  soon  after  the  commencement  of  King 


PUBLIC   PRAYER.  83 

Edward's  reign,  the  principal  ecclesiastical 
dignitaries  of  the  kingdom  were  directed  to 
digest  and  prepare  one  uniform  Book  of 
Prayer  for  the  public  service  of  the  church 
of  the  whole  kingdom,  the  commissioners 
appointed  for  this  purpose  collated  and  com- 
pared five  Romish  Missals  of  the  several  dio- 
ceses of  Sarum,  York,  Hereford,  Bangor,  and 
Lincoln,  and  out  of  these  popish  forms  com- 
piled their  Book  of  Common  Prayer.  This 
book,  at  first,  contained  a  number  of  things 
so  grossly  popish,  that  when  it  was  read 
by  Calvin  and  others,  on  the  continent  of 
Europe,  to  whom  copies  were  sent  for  the 
professed  purpose  of  submitting  it  to  their 
judgment,  and  obtaining  their  opinion,  their 
candid  criticisms  led  to  another  review,  and 
a  considerable  purgation. 

Calvin,  in  giving  his  opinion  of  this  liturgy 
to  Archbishop  Cranmer,  with  perfect  free- 
dom and  candour,  told  him  that  he  thought 
it  contained  a  number  of  ''  tolerahiles  iriep- 
tias,""  i.  e.  "  tolerable  fooleries,"  which  ought 
to  be  expunged.  This  was  accordingly  done. 
That  is  to  say,  the  prayers  for  the  dead — 
chrism — extreme  unction,  and  other  monu- 
ments of  Papal  superstition  with  which  it 


84  THOUGHTS    ON, 

abounded,  were  most  of  them  put  out  in  con- 
formity with  his  advice.  Dr.  Heylin,  him- 
self a  most  prejudiced  and  bitter  anti-Calvin- 
ist,  declares,  not  only  that  these  alterations 
were  made,  but  that  they  were  made  in  com- 
pliance w^ith  Calvin's  washes.  *'  The  former 
liturgy,"  says  he,  "was  discontinued,  and 
the  second  superinduced  upon  it,  to  give 
satisfaction  unto  Calvin's  cavils,  the  curiosi- 
ties of  some,  and  the  mistakes  of  others,  his 
friends  and  followers."*  The  statement  of 
Dr.  Nichols  is  to  the  same  amount.  "  Four 
years  afterwards,"  says  he,  ''the  Book  of 
Common  Prayer  underwent  another  review, 
wherein  some  ceremonies  and  usages  were 
laid  aside,  and  some  new  prayers  added  at 
the  instance  of  Mr.  Calvin,  of  Geneva,  and 
Bucer,  a  foreign  divine,  who  was  invited  to 
be  a  professor  at  Cambridge."t  But  not- 
withstanding this  expurgation  of  the  Eng- 
lish liturgy,  a  number  of  articles  were  still 
left,  acknowledged  on  all  hands  to  have  been 
adopted  from  the  missals  of  the  Church  of 
Rome,  which  exceedingly  grieved  the  more 
evangelical  and  pious  portions  of  the  English 

'■^  History  of  the  Presbyterians,  pp.  12.  267. 

\  Commentary  on  the  Book  of  Common  Prayer — Preface. 


rUBLIC     TRAYER.  85 

Church,  but  which  Queen  Elizabeth,  and  the 
ecclesiastics  around  her  person,  refused  to 
modify.  Some  of  these  articles  have  ever 
since  remained  in  that  liturgy,  to  the  deep 
regret  of  many  good  men  in  the  Church  of 
England,  and  to  the  equal  regret  of  some  on 
this  side  of  the  Atlantic. 

It  is  worthy  of  notice  here,  as  another  fact 
which  goes  to  establish  our  main  position, 
that  the  same  general  principles  which  apply 
to  the  rise  and  progress  of  liturgies  in  the 
Romish  Church,  apply  also  to  the  Greek 
Church.  The  same  late  adoption  of  liturgi- 
cal formularies  in  both  churches;  the  same 
endless  diversity  of  forms  when  they  were 
adopted ;  the  fact,  that  their  different  formu- 
laries are  entirely  unlike,  precluding  the  pos- 
sibility of  their  being  derived  from  a  common 
source,  and  especially  an  apostolical  source; 
that  the  most  ancient  liturgies  of  each  have 
been  denounced  by  some  of  its  own  ministers 
and  members  as  gross  forgeries;  and  that 
the  best  authenticated  bear  internal  marks  of 
being  mere  human  compilations,  not  authori- 
tative formularies,  all  serve  to  show  that  litur- 
gies were  of  human,  and  not  of  divine  origrin  ; 
and  that  they  took  their  rise  in  a  declining 


86  tllOUGHTS    ON 

state  of  piety.  Whoever  will  be  at  the  pains 
to  consult  the  profound  work  of  Augusti,  the 
most  accomplished  modern  Christian  anti- 
quary, will  find  all  this  and  more  made  out 
with  a  force  of  evidence  which  cannot  fail 
to  command  the  assent  of  every  impartial 
mind. 

Let  us  now  inquire  when  and  how  some 
of  the  usages  in  public  prayer,  wdiich  super- 
stition has  brought  into  the  Church,  crept 
into  use  in  the  Church  of  Rome,  and  after- 
wards into  some  other  churches,  without  any 
authority  from  the  word  of  God. 

PRAYING  TOWARD    THE    EAST. 

This  was  a  superstition  early  introduced. 
It  was  a  practice  which  the  early  Christians 
found  habitually  in  use  in  the  rites  of  Pagan 
worship;  and  it  was  not  long  before  they 
began  to  conform  to  it,  as  what  they  deemed 
an  innocent  and  expressive  usage,  and  adapt- 
ed to  conciliate  their  Pagan  neighbours.  And 
after  adopting  it,  they  speedily  began  to  as- 
sign reasons  for  it,  which  bore  the  semblance 
of  Christian  principle.  In  the  second  cen- 
tury we  find  an  amount  of  evidence  of  its  ex- 
istence and  general  prevalence,  which  pre- 


rUBLIC    TRAYER.  87 

eludes  all  doubt  that  it  had  really  crept  into 
extensive  use.  The  reasons  given  for  this 
superstitious  practice  by  its  advocates,  are 
adapted  to  throw  much  light  on  its  real  cha- 
racter and  origin.  They  are  the  following  : 
1.  They  professed  to  pray  toward  the  East 
out  of  respect  and  reverence  to  the  Messiah, 
because  they  supposed  that  the  East  was  a 
title  given  to  Christ  in  the  Old  Testament. 
For  that  passage  in  Zechariah  vi.  12,  "Be- 
hold the  man  whose  name  is  the  Branch," 
they  translated,  according  to  the  Septuagint, 
as  they  supposed,  "Behold  the  man  whose 
name  is  the  East."  The  original  Hebrew 
word  here  signifies,  arising  or  sprouting  out, 
as  a  branch  does  from  a  root.  The  term  by 
which  the  Septuagint  renders  this  word,  is 
Ava.to'kri,  wdiich,  iu  a  large  sense,  signifies  all 
sorts  of  arising  or  springing  out;  but,  gene- 
rally and  strictly  speaking,  it  is  applied  to 
the  rising  and  first  appearance  of  the  sun; 
and,  by  a  metonymy,  it  is  appropriated  to 
the  East,  because  the  sun  rises  in  the  East. 
Some  of  the  early  fathers,  therefore,  not 
knowinsf  the  oriorinal  Hebrew,  and  findinof 
Christ  styled  in  the  popular  Greek  version, 
Avano-Kri,  coucluded  that,  according  to  the  usual 


88  THOUGHTS   ON 

signification  of  the  word,  he  was  there  term- 
ed by  the  prophet  the  East;  and  that  he  was 
so  called  because  he  was  to  arise  like  the  sun, 
or,  as  others  said,  like  a  star.  "He  is  so 
called,"  says  Justin  Martyr,  "because,  as 
the  sun  that  arises  in  the  East,  penetrates 
through  the  world,  with  his  warming  and 
illuminating  rays;  so  Christ,  the  ^  Sun  of 
Righteousness,'  when  he  came,  should  arise 
with  greater  warmth  and  light,  and  pierce 
farther  than  the  material  sun,  even  into  the 
depth  of  men's  hearts  and  minds."  And 
again,  the  same  writer  says,  "  Chf'ist  is  called 
the  East,  because  he  arose  like  a  star."  And 
Tertullian  calls  the  East,  very  emphatically, 
"a  type  of  Christ." 

2.  Another  reason  assigned  for  praying 
toward  the  East,  by  the  advocates  of  the 
practice,  was,  that  the  rising  of  the  sun  in 
the  East  was  an  emblem  of  our  spiritual 
arising  out  of  the  darkness  of  sin  and  cor- 
ruption. Thus  Clemens  Alexandrinus  says, 
"Let your  prayers  be  made  toward  the  East, 
because  the  East  is  the  representative  of  our 
spiritual  nativity.  As  the  light  first  arose 
thence,  shining  out  of  darkness;  so  accord- 
ing to  that  rising  of  the  sun,  the  day  of  true 


PUBLIC    TRAYER.  89 

knowledge  arose  on  those  who  lay  buried  in 
ignorance.  Hence,  the  ancient  (pagan)  tem- 
ples looked  tow^ard  the  East,  that  so  they 
who  stood  over  against  the  images  therein, 
might  be  forced  to  look  toward  the  East." 

3.  Origen  advises  to  pray  toward  the  East, 
"  to  denote  our  diligence  in  the  service  of 
God,  in  being  more  forward  to  rise  and  set 
about  it,  than  the  sun  is  to  run  his  daily 
course."  For  this  he  produces  a  text  out  of 
the  Apocrypha — Wisdom  xvi.  28 — where  it 
is  said,  ''that  it  might  be  known,  that  we 
must  go  before  the  sun  in  giving  God  thanks, 
and  at  the  day  spring  pray  unto  him." 

4.  Another  reason  for  praying  toward  the 
East,  w^as  their  opinion  of  the  excellency  of 
that  quarter  of  the  compass  above  all  others. 
This  reason  Origen  thus  assigns:  "Whereas 
there  are  four  points  of  the  compass.  North, 
South,  West  and  East,  wdio  will  not  ac- 
knowledge that  we  ought  to  pray  looking 
toward  the  East,  symbolically  representing 
thereby  our  souls  beholding  the  rising  of  the 
true  light?  If  any  man,  wdiich  way  soever 
the  doors  of  his  house  are  placed,  w^ould 
rather  make  his  prayers  toward  the  win- 
dows, saying,  that  the  sight  of  the  sky  hath 


90  THOUGHTS   ON 

something  more  peculiar  in  it  to  stir  up  his 
affections,  than  his  looking  against  a  wall; 
or,  if  any  one  pray  in  an  open  field,  will  he 
not  naturally  rather  pray  toward  the  East 
than  tow^ard  the  West?  and  if,  on  these  oc- 
casions, the  East  is  preferred  before  the 
West,  why  not  so  in  every  thing  besides? 
In  coincidence  with  this  thought,  Augustine 
remarks:  "When  we  stand  at  our  prayers, 
we  turn  to  the  East,  whence  the  heavens,  or 
the  light  of  heaven,  arises,  not  as  if  God  was 
only  there,  and  had  forsaken  all  other  parts 
of  the  world;  but  to  put  ourselves  in  mind 
of  turning  to  a  more  excellent  nature,  that 
is,  to  the  Lord." 

5.  The  ancients,  in  their  superstition,  had 
an  impression  that  the  East  was  more  pecu- 
liarly ascribed  to  God,  because  He  was  the 
fountain  of  light;  but  the  West  w^as  as- 
cribed to  that  wicked  and  depraved  spirit, 
the  Devil,  because  he  hides  the  light,  and 
induces  darkness  upon  the  minds  of  men, 
and  makes  them  fall  and  perish  in  their  sin. 
So  Lactantius  reasons,  when  speaking  on 
this  subject.    Lib.  ii.  cap.  10. 

6.  The  practice  of  praying  toward  the 
East  was  probably  connected  with  the  cere- 


PUBLIC    PRAYER.  91 

mony  of  baptism.  It  was  common  in  the 
dispensation  of  that  sacrament,  to  go  through 
the  formality  of  renouncing  the  Devil  and 
all  his  works,  with  faces  turned  toward  the 
West;  and  then  to  turn  round  and  make 
their  covenant  with  Christ  with  faces  di- 
rected to  the  East.  This  is  frequently  men- 
tioned as  a  fact,  by  a  number  of  wTiters  in 
the  third  and  fourth  centuries. 

7.  There  is  one  reason  more  assigned  for 
this  practice,  which  is,  that  Christ  made  his 
appearance  on  earth  in  the  East,  and  there 
ascended  to  heaven,  and  will  there  appear 
again  at  the  last  day.  On  all  these  ac- 
counts, and  several  others  which  might  be 
mentioned,  the  practice  of  praying  toward 
the  East  has  been  extensively  in  use  from  a 
very  early  period,  and  is  still  very  largely  in 
use  among  the  votaries  of  superstition.* 
And  evidently,  like  a  multitude  of  practices 
among  the  Romanists,  it  may  be  traced  to  a 
Pagan  origin. 

PRAYERS    FOR    THE    DEAD. 

We  have  no  information  of  this  unscrip- 
tural  and  superstitious  practice  having  gained 

*  Bingham's  Ecclesiastical  Antiquitiv'^s,  B.  xiii.  Chap.  viii.  15. 


92  THOUGHTS    ON 

admittance  into  the  Church  of  Christ  prior 
to  the  commencement  of  the  third  century. 
True,  indeed,  the  spurious  works,  known  un- 
der the  name  of  the  Apostolical  Constitutions, 
the  works  of  Dionysius  the  Areopagite,  and 
the  Acts  of  Paul  and  Thecla — all  refer  to 
this  practice  as  existing  at  the  date  of  their 
composition.  But  all  these  works  have  been 
demonstrated  to  be  the  forgeries  of  times 
long  posterior  to  the  age  of  the  Apostles; 
and,  so  far  as  I  know,  are  given  up  by  the 
great  body  of  learned  Protestants  of  all  de- 
nominations as  utterly  unworthy  of  credit. 

Tertullian,  early  in  the  third  century,  is 
the  first  credible  writer  who  speaks  of  the 
practice  of  praying  for  the  dead  as  existing 
in  his  time.  But  we  find  it  in  none  of  the 
works  which  he  wrote  before  he  became  a 
Montanist;  and  it  has  been  supposed  by 
many  that  he  learned  this  superstitious  no- 
tion and  practice  from  that  heretic.  It  is 
worthy  of  remark,  however,  that  Tertullian 
himself  speaks  of  praying  for  the  dead  as 
practised  among  the  heathen,  and  that  he 
does  not  appear  to  give  it  his  plenary  sanc- 
tion, or  to  represent  it  as  sustained  by  the 
Christian  precept  or  example  of  any  who 


PUBLIC    PRAYER.  93 

had  gone  before  him;  so  that  the  prohabiUty 
is,  that,  when  professing  Christians  received 
the  practice,  they  adopted  it  from  the  Pa- 
gans. 

The  doctrine  of  purgatory  very  naturally 
gave  rise  to  the  practice  of  praying  for 
the  dead.  For  if  the  great  mass  even  of 
those  v^ho  were  destined  to  eternal  happi- 
ness, were  considered  as  entering  the  eter- 
nal world  in  a  state  of  imperfect  sanctifi- 
cation,  and  were  supposed  to  undergo  a  cer- 
tain amount  of  purgatorial  fire  before  they 
could  be  admitted  into  heaven;  and  if  the 
prayers  of  their  friends  on  earth  could  be 
regarded  as  exerting  a  great  influence  in 
shortening  the  period  of  this  purgatorial  suf- 
fering; then  it  would  seem  that  frequent 
and  fervent  prayers  for  this  purpose  were 
demanded  by  every  consideration  both  of 
benevolence  and  piety.  Accordingly,  as 
early  as  the  beginning  of  the  third  century, 
when  this  doctrine  of  purgatory  had  crept 
into  the  Church,  by  the  influence  of  a  false 
and  paganized  philosophy,  we  find  frequent 
mention  made  of  prayers  for  the  souls  of  the 
departed.  And  how  large  a  part  of  the 
miserable  superstition,  and  the  system  of 
9 


94  THOUGHTS    ON 

unhallowed  gain  established  in  the  Romish 
Church,  by  a  mercenary  priesthood,  has 
been,  for  many  ages,  connected  with  these 
iinscriptural  prayers,  is  well  known. 

But  the  reasons  for  this  practice  have  not 
been  confined  to  the  doctrine  of  purgatory. 
Other  considerations  have  given  origin  and 
support  to  the  same  practice.  These  con- 
siderations have  been  such  as  the  following. 

(1.)  Some  of  the  ancients  professed  to 
offer  eucharistical  prayers  for  the  dead ;  that 
is,  prayers,  consisting  in  the  main  of  thanks- 
giving to  God  for  their  holy  lives;  for  his 
many  mercies  to  them,  while  living;  and  for 
their  happy  deliverance  out  of  this  evil 
w^orld.  This  is  mentioned  by  Chrysostom, 
in  the  fourth  century,  and  by  some  before,  as 
well  as  by  a  number  after  his  day,  who  pro- 
fessed to  give  God  thanks  not  only  for  the 
martyrs,  but  for  all  Christians  who  departed 
in  the  faith  and  hope  of  the  gospel. 

(2.)  Another  reason  for  praying  for  the 
deceased  was,  that,  as  they  supposed  that  all 
died  with  some  remains  of  frailty  and  corrup- 
tion, so  they  deemed  it  reasonable  to  pray 
that  God  would  deal  with  them  in  mercy, 
and  not  with  strict  justice.     And,  although 


PUBLIC    PRAYER.  95 

many  of  those  who  judged  and  acted  thus, 
fully  believed  that  their  departed  friends 
were  admitted  into  heaven;  still  they  saw  no 
incongruity  in  interceding  with  God  on  their 
behalf,  that  they  might  be  regarded  and 
treated  with  unmerited  favour.  Thus  it  is 
humiliating  to  state,  that  so  enlightened  and 
pious  a  man  as  the  venerable  Augustine  evi- 
dently prayed  frequently  and  fervently  for 
his  devotedly  pious  mother,  Monica,  notwith- 
standing all  his  confidence  that  she  had  been 
accepted  of  God,  and  was  resting  in  peace. 
While  he  praised  God  for  her  good  example, 
he  interceded  most  earnestly  that  her  mis- 
takes and  imperfections  might  be  graciously 
overlooked.'^ 

(3.)  Prayers  for  the  dead  w^ere  intended 
not  only  as  a  testimonial  of  respect  and  love 
for  departed  friends,  but  also  as  an  expression 
of  belief  in  the  soul's  immortality;  to  show, 
as  a  father  of  the  Church  in  the  fourth  cen- 
tury expresses  it,  their  belief  that  the  de- 
parted had  not  ceased  to  exist,  but  were  still 
living  with  the  Lord.f 

(4.)   As  it  was  the  general  belief  of  the 

*  August.  Confess.  Lib.  9,  cap.  13. 
t  Epiplian.  Hasreses,  75. 


96  THOUGHTS    ON 

Church  that  those  who  died  in  the  faith  and 
hope  of  the  gospel  did  not  reach  the  perfec- 
tion of  their  happiness  and  glory  until  the 
resurrection,  so  some  thought  themselves 
warranted  in  having  a  reference  to  this  in 
their  prayers,  and,  with  this  view,  beseech- 
ing God  that  the  consummation  of  their 
blessedness  might  be  hastened  in  his  own 
time. 

(5.)  Many  of  the  ancients  believed,  with 
some  modern  errorists,  that  the  souls  of  all 
the  redeemed  (except,  perhaps,  the  martyrs) 
were  confined,  out  of  heaven,  in  some  place 
invisible  to  mortal  eyes,  which  they  called 
Hades,  and  sometimes  Paradise;  a  place  of 
conscious  existence  and  comfort,  where  they 
were  looking  forward  to  more  complete  enjoy- 
ment and  glory  at  the  coming  of  Christ.  In 
reference  to  this  imperfect  state,  it  was 
thought  reasonable  to  pray,  that,  in  the  ful- 
ness of  time,  the  souls  confined  in  this  se- 
questered state  might  be  brought  to  the  com- 
pletion of  their  glory  and  enjoyment. 

(6.)  Prayer  for  the  dead  finds  favour  in 
the  natural  feelings  of  the  human  heart. 
Man  is,  by  nature,  a  reUgious  being;  that  is, 
prone,  by  the  very  constitution  of  his  moral 


rUBLIC     PRAYER.  97 

and  intellectual  nature,  to  grope  after  future 
and  eternal  things.  He  has,  indeed,  by  na- 
ture, no  taste  for  real  religion;  but  sadly  the 
reverse.  He  loathes  it.  It  is  too  humbling 
for  him.  But  superstition  is  connatural  to 
him;  and,  where  real  religion  does  not  reign, 
will  have  a  place,  and  exert  an  influence. 
Now,  natural  affection  dictates  that  we  retain 
a  lively  interest  in  the  w^elfare  of  those  whom 
we  have  loved,  who  have  left  us,  and  gone 
we  know  not  whither ;  and  a  mind  ignorant 
or  forgetful  of  the  revealed  plan  of  salvation, 
w^ill  be  apt,  with  its  blind  yearnings,  if  it 
think  of  praying  at  all,  to  pour  out  supplica- 
tions in  behalf  of  those  who  have  passed  into 
the  presence  of  Him  who  hears  prayer. 

(7.)  But,  perhaps,  the  most  potent  of  all 
the  influences  which  have  prompted  and  sus- 
tained the  practice  of  praying  for  the  dead,  is 
the  claim  of  ghostly  power,  and  the  pecu- 
niary gain  of  a  profligate  priesthood,  which 
have  been  long  and  essentially  connected 
with  it.  No  wonder  that  proud  and  ambi- 
tious ecclesiastics  have  been  willing  to  per- 
suade their  deluded  votaries  that  they  had 
a  peculiar  power,  in  virtue  of  their  office, 
to  deliver  souls  out  of  purgatory  by  their 
9* 


98  THOUGHTS   ON 

prayers;  and  that  for  this  official  service 
they  ought  to  be  liberally  rewarded.  "What 
would  the  church  of  Rome,  such  as  she  is, 
be  or  do  without  that  enormous  system  of 
imposition  on  the  credulity  and  the  pockets 
of  her  adherents  which  has  been  her  support 
and  her  stigma  for  more  than  a  thousand 
years?  Her  rigorous  exactions  on  surviving 
friends,  however  poor,  for  masses  said  for  the 
departed,  present  one  of  the  most  revolting 
pages  in  her  w^onderful  history;  and  the 
amount  of  these  exactions  is  so  enormous, 
and  forms  so  large  a  part  of  the  income  of  a 
voluptuous  priesthood,  as  to  leave  no  one  at 
a  loss  why  they  are  perseveringly  continued, 
and  unfeelingly  claimed. 

PRAYERS  TO  THE  SAINTS,  AND  TO  THE  VIRGIN  MARY. 

It  is  not  known  that  prayers  to  the  saints 
and  to  the  martyrs  appeared,  in  any  form,  in 
the  Christian  Church  prior  to  the  fourth,  and 
as  some  think,  the  fifth  century.  And  when 
the  practice  of  offering  such  prayers  did  creep 
in,  very  different  representations  concerning 
their  nature  and  import  w^ere  presented  by 
those  who  appeared  as  their  advocates.  A 
majority,  it  is  believed,  of  these  advocates 


rUBLIC    PRAYER.  99 

denied  that  tliey  implied  the  same  kind  of 
worship  as  that  given  to  Christ,  and  to  the 
Father ;  nor  were  they  agreed  as  to  the  sense 
in  which  the  saints  and  the  martyrs  were  to 
be  addressed  and  regarded  as  mediators.  The 
idea,  with  many,  was,  that  these  heavenly 
inhabitants  were  to  be  addressed,  not  as  the 
authors  of  any  benefit  or  grace,  but  as  inter- 
cessors with  God  for  us;  nor  even  as  imme- 
diate intercessors,  but  to  pray  that  the  merits 
of  Christ  might  be  savingly  applied ;  and 
that  thus  every  benefit  might  be  considered 
as  flowing  through  the  atonement  and  right- 
eousness of  the  Divine  Redeemer.  But, 
although  we  find  very  diff'erent,  and  not 
always  consistent,  representations  of  this 
subject  in  the  earliest  writers  who  speak  of 
it,  we  may  consider  the  practice  of  praying 
to  the  saints  and  to  martyrs  as  pretty  gene- 
rally established  from  the  fifth  century  and 
onward.  However  the  philosophy  and  the 
theological  aspects  of  it  might  vary,  the  thing 
itself  was  all  but  universal. 

The  Virgin  Mary  seems  to  have  been 
regarded  very  much  as  other  saints,  and 
prayers  to  her  estimated  very  much  as  those 
to  others,  imtil  the  Nestorian  controversy  in 


100  THOUGHTS   ON 

the  fifth  century  gave  a  new  prominence  to 
her  cliaracter,  and  put  a  new  edge  on  the 
minds  of  men  in  contending  for  her  honours. 
In  that  controversy  it  became,  as  is  Avell 
known,  a  question  very  fiercely  contested, 
whether  it  was  proper  to  call  the  virgin 
mother  of  the  Saviour,  Mother  of  God,  or  not. 
Nestorius  contended  that  she  ought  not  to 
be  so  called,  as  she  was  not  the  mother  of 
our  Saviour's  Divine  nature.  The  Catholic 
clergy,  however,  contended  with  ardent  zeal 
that  it  was  proper  to  give  her  this  title. 
From  that  time,  the  authority  and  power  of 
the  Virgin  Mary  were  inordinately  exalted ; 
and  she  became,  not  only  in  a  degree  far 
greater  than  ever  before,  the  object  of  reli- 
gious worship ;  but  language  concerning  her 
beocan  to  be  induced  of  the  most  idolatrous 
and  shocking  kind.  She  began  to  be  called 
not  only  the  "  Mother  of  God,"  but  also  the 
"Queen  of  Heaven;"  and,  indeed,  sometimes 
to  be  addressed  as  if  she  had  an  authority 
and  powder  above  the  Saviour  himself.  Hence, 
in  praying  to  the  Virgin,  it  became  custom- 
ary to  say  to  her  "command  your  Son" — 
"  exercise  the  authority  of  a  mother  over  her 
son  in  requiring  your  Son  to  do  this  or  that." 


PUBLIC    PRAYER.  101 

From  that  time  to  the  present  it  has  been  the 
constant  practice  in  the  Romish  church  not 
only  to  make  the  Virgin  Mother  by  far  the 
most  prominent  saint  in  the  whole  calendar, 
but  to  make  her  the  object  of  the  most  un- 
limited idolatry;  to  call  upon  her  every  hour 
to  guide,  enlighten,  protect  and  save;  to  be- 
seech her  to  make  her  Son  according  to  the 
flesh  propitious;  and,  in  fact,  to  speak  of  her, 
and  to  her,  as  if  she  held  the  reins  of  univer- 
sal empire. 

It  is  unnecessary  to  say  to  those  who 
have  the  word  of  God  in  their  hands,  that 
for  nothing  of  this  kind  is  the  least  counte- 
nance found  in  Holy  Scripture.  Nothing  is 
more  clearly  laid  doWn  in  the  inspired  ora- 
cles than  that  God  is  the  only  proper  object 
of  religious  worship;  that  all  prayer  ad- 
dressed to  creatures  is  idolatry;  and  that 
this  is  not  only  a  departure  from  that  which 
is  right,  but  has  been  pronounced  by  a  God 
of  infinite  holiness  to  be  an  aggravated  sin 
in  the  sight  of  Him  who  has  declared  that 
he  will  not  give  his  glory  to  another.  Are 
saints  in  glory  omniscient  or  omnipresent? 
Can  they  hear  our  prayers?  Can  they  help 
us   if    they   did   hear   them?      And  is  not 


102  THOUGHTS    ON 

every  such  prayer  a  virtual  insult  to  Him 
who  has  proclaimed  himself  the  only  Medi- 
ator between  God  and  man;  and  who  has 
commanded  us  to  ask  for  every  thing  in  the 
name  of  Christ,  and  to  rely  for  audience  and 
acceptance  only  on  his  atoning  sacrifice  and 
prevalent  intercession? 

And  as  to  the  Virgin  Mary,  w^e  do  not 
find  the  least  countenance  in  sacred  Scrip- 
ture for  the  idolatrous  worship  of  wdiich  we 
have  spoken.  Neither  Jesus  himself,  nor 
his  inspired  Apostles  ever  commanded  or 
even  encouraged  Christians  to  give  more 
honour  to  the  Virgin  Mary  than  to  any  other 
w^oman  who  did  the  will  of  God.  But  we 
do  find  in  the  sacred  history  facts  and  state- 
ments which  are  wholly  irreconcilable  with 
the  Romish  practice  on  this  subject.  How 
do  we  find  Jesus  himself  treating  his  mother 
on  several  occasions  recorded  by  the  Evan- 
gelists? Does  he  recognize  her  right  to  rule 
over  him,  or  to  prescribe  his  course  of  ac- 
tion? True,  indeed,  in  his  early  youth,  we 
are  told  he  dwelt  with  his  parents,  and  was 
"  subject  unto  them."  But  in  this  state- 
ment no  distinction  is  made  between  his 
mother   and   his   reputed   father.      He   was 


PUBLIC    PRAYER.  103 

*'  subject  to  tliem^  But  does  his  manner  of 
addressing  his  mother,  when  she  found  him 
in  the  temple,  "sitting  among  the  doctors;" 
when  he  spake  to  her  at  the  marriage  in 
Cana  of  Gahlee;  when  she,  with  others, 
came  to  him  when  he  was  preaching  in  a 
crowded  assembly;  and  when  he  committed 
her  to  the  care  of  the  ''beloved  disciple," 
while  hanging  on  the  cross,  appear  to  recog- 
nize in  her  that  authority  over  him  which 
Romish  idolatry  ascribes  to  her?  Far  from 
it.  We  have  but  to  look  into  the  sacred  his- 
tory, to  see  that  on  every  occasion  of  which  a 
record  is  made,  the  Saviour  treated  his  mo- 
ther according  to  the  flesh  with  pointed  re- 
spect and  filial  reverence;  but,  in  no  case, 
as  if  he  thouorht  she  had  the  least  rio^ht  to 
exercise  authority  in  regard  to  his  official 
and  public  conduct. 

PRAYERS    IN   AN    UNKNOWN   TONGUE. 

Nothing  can  be  more  evident  than  that, 
in  the  apostolic  Church,  and  for  a  number 
of  centuries  after  the  apostolic  age,  the  pub- 
lic prayers  were  always  conducted  in  the 
vernacular  tongue  of  the  worshippers.  In 
regard  to  the  practice  of  the  Apostles,  the  Ian- 


104  THOUGHTS     ON 

^fua^e  and  the  reasoninG^  used  in  the  14tli 
chapter  of  the  first  Epistle  to  the  Corinthians, 
throughout,  are  so  perfectly  clear  and  con- 
clusive, as  to  banish  all  doubt  in  reference  to 
their  example.  The  Apostle  speaks  of  pray- 
ing and  prophesying  in  an  unknown  tongue 
with  such  unequivocal  and  severe  censure, 
as  to  show  that  he  res^arded  it  with  entire 
disapprobation,  not  only  as  an  absurdity, 
but  as  utterly  defeating  the  great  design  of 
social  worship.  And,  with  respect  to  a 
number  of  centuries  afterwards,  nothing  is 
more  certain  than  that  the  primitive  prac- 
tice was  adhered  to  with  uniform  strictness. 
Of  this  we  have  so  many  testimonies,  in  the 
form  either  of  direct  assertion,  or  of  mani- 
fest implication,  as  to  preclude  the  possi- 
bility of  mistake  in  regard  to  the  practice 
for  a  number  of  centuries. 

That  the  Church,  both  before,  and  for 
some  time  after  the  establishment  of  Chris- 
tianity in  the  Roman  empire,  should  have 
thought  proper,  throughout  the  greater  part 
of  western  Christendom,  to  make  choice  of 
the  Latin  language  as  the  vehicle  of  her  de- 
votions, was  not  surprising.  It  w^as  the  ver- 
nacular tongue  of  a  very  large  portion  of  her 


PUBLIC     PRAYER.  105 

members,  and  both  convenience  and  pride 
dictated  its  use.  But  that  she  should  still 
insist  on  the  use  of  this  tongue,  in  all  her 
public  prayers,  long  after  it  had  ceased  to  be 
vernacular  to  a  very  large  portion  of  her  wor- 
shippers; when,  perhaps,  not  one  in  an  hun- 
dred, or  perhaps  five  hundred,  of  those  who 
repeated  those  prayers,  had  any  proper  un- 
derstanding of  the  import  of  the  words 
which  they  uttered,  is  a  most  signal  exam- 
ple of  adherence  to  speculative  system,  at  the 
expense  of  reason  and  of  all  practical  utility. 

It  may  not  be  altogether  useless  to  inquire 
into  the  motives  which  have  induced  the 
Church  of  Rome  to  adopt  this  absurd  and 
cruel  system  of  compeUing  her  people  to 
attend  on  prayers  which  they  do  not  under- 
stand. 

(1.)  Probably  one  motive  was,  that  they 
might  cast  an  air  of  antiquity  over  their 
whole  system.  This  the  Papacy  has  al- 
ways affected.  It  has  ever  been  a  favourite 
object  with  the  followers  of  the  "  Man  of 
Sin,"  to  represent  their  worst  errors  and 
superstitions  as  coming  down  to  them  from 
the  primitive  Church,  and  as  sanctioned,  if 
not  authoritatively  appointed,  by  the  Apos- 
10 


lOG  THOUGHTS    ON 

ties.  This  notion,  they  supposed,  wonld  be, 
of  course,  promoted  by  the  constant  use  of  a 
language  which  wore  an  antiquated  aspect, 
and  which  has  long  since  ceased  to  be  popu- 
larly spoken.  "The  Latin,"  say  they,  ''is 
an  ancient  language,  and  the  Church  hates 
novelty,  and  desires  to  have  every  thing 
savouring  of  antiquity." 

(2.)  Another  reason  which  has  been  given 
for  the  prescribed  use  of  an  unknown  tongue 
in  public  devotions  in  the  Romish  Church, 
is,  that  that  community  may  have  the  ap- 
pearance of  being  one  and  the  same  all  over 
the  world;  that  the  worshipping  assemblies 
of  that  denomination,  whether  in  Italy,  in 
Germany,  in  France,  in  England,  or  the 
United  States  of  America,  might  all  be  found 
speaking  the  same  language  in  prayer,  using 
the  same  forms,  and  recognizing  their  rela- 
tion to  the  same  great  body,  wherever  they 
might  sojourn  or  reside.  They  forget  that 
this  is  not  the  unity  of  which  the  Bible 
speaks.  They  forget  that,  according  to  the 
word  of  God,  there  may  be  great  diversity 
of  dialect,  where  there  is  entire  unity  of 
faith,  and  hope,  and  love,  and  obedience; 
and  that  where  this  exists,  diversity  of  arti- 


PUBLIC    PRAYER.  107 

dilate  speech  is  no  obstacle  to  all  that  is 
mainly  valuable  in  the  communion  of  saints. 

(3.)  Perhaps  the  fact  that  the  Latin  Vul- 
gate was  the  only  Bible  authorized  to  be  in 
common  use  among  Romanists,  was  not 
without  its  influence  in  prescribing  the  lan- 
guage of  their  public  prayers.  As  that  ver- 
sion w^as  made  their  standard  Bible,  by  a 
decree  of  the  Council  of  Trent,  we  cannot 
wonder  that  they  aimed  at  the  miserable  con- 
sistency of  having  their  prescribed  forms  of 
devotion  in  the  same  language,  that  the  one 
might  be  just  as  intelligible  to  the  common 
people,  or  rather  as  unintelligible,  as  the 
other. 

(4.)  Another  plea  employed  is,  that  living 
lano^ua^es  are  in  a  state  of  constant  fluctua- 
tion.  New  words  are  every  day  introduced, 
and  old  words  and  phrases  changing  their 
meaning.  Now,  say  they,  since  religion  and 
all  its  offices  ouo^ht  to  be  fixed  and  immuta- 
ble  things,  they  ought  to  be  embodied  in  a 
lanoruage  as  fixed  and  unchano-eable  as  the 
system  which  it  exhibits. 

(5.)  It  is  not  necessary,  they  tell  us,  that 
w^e  should  understand  what  we  utter  in  pub- 
lic, if  our  hearts  be  only  sincere. 


108  THOUGHTS     ON 

(6.)  Finally:  there  is  no  want  of  charity 
in  believing  that  one  leading  purpose  in  pur- 
suing this  practice,  is  to  keep  the  people  in 
ignorance,  and  to  make  them  constantly 
more  dependent  on  their  priesthood.  That 
^'ignorance  is  the  mother  of  devotion,"  may 
be  considered  as  a  leading  Popish  maxim ; 
and,  truly,  of  the  greater  part  of  the  devotion 
which  exists  in  that  communion,  we  have 
reason  to  believe  it  is  the  real  and  legitimate 
mother.  No  intelligent  judge  of  their  arts 
and  habits  can  doubt,  that  one  leading  object 
of  the  whole,  is  to  increase  the  power  of  a 
corrupt  and  tyrannical  priesthood;  to  im- 
press the  mass  of  the  people  with  a  deep 
sense  of  their  prerogatives  and  their  power; 
and  to  extort  from  them  a„.more  blind  and 
implicit  homage.  The  votaries  of  Anti- 
christ, instead  of  opening  the  Scriptures  to 
the  people,  and  trying  to  bring  them  in  con- 
tact with  all  minds  within  their  reach,  rather 
make  it  their  study  to  lock  them  up  from 
the  laity,  either  by  entirely  prohibiting  their 
perusal,  or  hiding  them  from  the  popular 
mind  by  the  cover  of  a  dead  language.  If  it 
were  their  policy  to  prevent  the  common 
people  from  reading  and  understanding  the 


PUBLIC    PRAYER.  109 

Scriptures,  it  was  natural  that  the  same 
policy  should  also  dictate  a  system  of  man- 
aorement  to  make  them  the  blind  and  sub- 
missive  repeaters  of  a  form  of  words  of  which 
they  understood  nothing. 

As  to  the  real  character  of  this  practice, 
nothing  can  be  plainer  than  that  it  is  con- 
trary to  reason,  to  Scripture,  and  to  the  early 
judgment  and  practice  of  those  who  now 
glory  in  it. 

(1.)  It  is  contrary  to  reason— to  common 
sense.  The  great  object  of  language  is  to 
communicate  thought.  Of  course,  if  it  be 
not  understood,  it  communicates  no  thought. 
What  would  be  deemed  of  a  lawyer,  plead- 
ing before  an  earthly  court,  in  which  the 
English  language,  alone  was  spoken,  who 
should  speak  Greek,  or  Latin,  or  Hebrew, 
of  which  not  one  in  a  thousand  of  his  hearers 
understood  a  word  ?  If  he  insisted  on  em- 
ploying a  language  thus  unintelligible  to  his 
hearers,  and  refused  to  employ  any  other, 
would  he  not  be  deemed  insane?  Surely  it 
is  not  less  unreasonable  to  insist  on  retaininsr 
in  use  a  plan  by  which  millions  of  Romanists 
in  every  part  of  the  world  continue  daily, 
under  the  guise  of  worshipping  God,  to  re- 
10^ 


ilO  THOUGHTS    ON 

peat,  parrot-like,  a  form  of  words  which  con- 
veys no  intelligible  ideas  either  to  themselves 
or  others. 

(2.)  It  is  contrary  to  Scripture.  The 
Apostle,  in  the  chapter  before  referred  to,"^ 
declares  that  he  had  rather  speak  five  words 
which  were  understood,  than  ten  thousand  in 
an  unknown  tongue.  He  speaks  of  himself 
as  being  a  barbarian  to  those  whom  he  ad- 
dressed in  a  tongue  unknown  to  them;  and 
much  more  would  this  be  the  case  if  it  were 
unknown  to  himself  as  well  as  to  them..  And, 
accordingly,  on  the  day  of  Pentecost,  when 
multitudes  were  assembled  in  Jerusalem, 
from  every  part  of  the  Roman  empire,  that 
no  portion  of  the  people  might  be  permitted 
to  listen  to  an  unknown  tongue,  a  direct 
miracle  was  wrought,  and  the  Apostles  had 
the  gift  of  tongues  imparted  to  them,  ena- 
bling them  to  speak  to  every  one  that  heard 
them  '4n  that  tongue  in  which  he  was  born." 
Surely  this  fact  is  adapted  strongly  and 
conclusively  to  discountenance  the  Romish 
practice. 

The  following  remarks  by  the  pious  and 
amiable  Dr.  Doddridge,  in  his  Family  Ex- 

+  1  Cor.  xiv. 


PUBLIC   PRAYER.  Ill 

positor,  on  the  13th  and  16th  verses  of  this 
chapter,  are  so  judicious  and  pointed,  that  I 
cannot  forbear  to  transfer  them  to  this  page. 
"  Had  the  most  able  and  zealous  Protestant 
divine  endeavoured  to  expose  the  absurdity 
of  praying  in  aii  unknown  tongue,  as  prac- 
tised in  the  Church  of  Rome,  it  is  difficult  to 
imaofine  vv^hat  he  could  have  written  more 
fully  to  the  purpose  than  the  Apostle  has  here 
done.  And  when  it  is  considered  how  per- 
versely the  Papists  retain  the  usage  of  such 
prayers,  it  will  seem  no  wonder  they  sjiould 
keep  the  Scriptures  in  an  unknown  tongue 
too.  But  they  proclaim  at  the  same  time 
their  superstition  and  idolatry  in  so  -universal 
a  language,  that  even  a  barbarian  might  per- 
ceive and  learn  it  in  their  assemblies.  Let 
us  pity  and  pray  for  them,  that  God  may 
give  their  prejudiced  minds  a  juster  and  hap- 
pier turn.  And  since  we  see  the  unreason- 
able and  pernicious  humour  of  immutably 
adhering  to  ancient  customs,  prevailing  to 
maintain  in  the  Church  of  Rome  so  flagrant 
an  absurdity  as  praying  in  an  unknown 
tongue,  let  it  teach  us  to  guard  against  every 
degree  of  the  like  disposition;  and  not  so 
much  consider  what  hath  been  the  practice 


112  THOUGHTS    ON 

of  any  cliurch,  in  which  we  were  educated, 
or  have  chosen  to  worship,  as  what  the  rea- 
son of  things,  and  the  authority  of  Scripture 
concur  to  dictate." 

(3.)  Finally,  the  present  practice  of  Pa- 
pists is  entirely  opposed  to  the  early  example 
and  practice  of  the  church  in  the  city  of 
Rome.  The  bishop  of  Rome  claims  to  be 
infallible,  and  the  community  over  which  he 
presides,  claims  to  be  also,  infallible;  and,  if 
so,  of  course,  ever  the  same,  from  the  time  of 
the  Apostles  to  the  present  hour.  Now  it  is 
w^ell  known  that  the  church  in  Rome,  during 
the  first  few  centuries,  never  thought  of  using 
any  other  language,  in  any  part  of  the  public 
service,  than  the  vernacular  tongue.  How, 
then,  is  it  consistent  with  her  infaUibiUty 
now  to  act  a  different  part?  On  every  ac- 
count, then,  it  appears  that  this  superstitious 
practice  is  worthy  of  condemnation.  It  is 
opposed  to  reason,  to  scriptural  precept,  to 
scriptural  example,  and  to  the  invariable 
usage  of  the  best  and  purest  churches  in  the 
ages  nearest  to  the  primitive  times.  And 
nothing  can  be  clearer  than  that  its  contin- 
uance is  adapted  to  enslave  the  mass  of  the 
people;  to  perpetuate  ignorance  and  error; 


rUBLIC    PRAYER.  113 

and  to  render  it  more  easy  for  a  corrupt  and 
tyrannical  priesthood  to  lord  it  over  their 
deluded  followers. 

If  any  attestation  to  the  truth  of  these 
statements  should  be  deemed  desirable,  the 
following  extract  from  the  recent  history  of 
the  eminently  learned  Neander,  bearing  on 
an  allied  subject,  viz,  reading  the  Scriptures 
in  the  vernacular  tongue,  will  be  considered 
as  conclusive.  It  relates  to  the  first  three 
centuries. 

''  The  reading  of  the  Scriptures  was  of  the 
greater  consequence,  since  it  was  desired  to 
make  every  Christian  familiar  with  them; 
and  yet,  on  account  of  the  rarity  and  high 
prices  of  manuscripts,  and  the  poverty  of  a 
great  proportion  of  the  Christians,  or  because 
all  could  not  read,  placing  the  Bible  itself  in 
the  hands  of  all  w^as  out  of  the  question. 
The  frequent  hearing  of  the  word,  therefore, 
must,  in  the  case  of  many,  be  a  substitute 
for  their  own  reading  it.  The  Scriptures 
were  read  in  a  language  that  all  could  under- 
stand. This,  in  most  of  the  countries  be- 
longing to  the  Roman  empire,  w^as  either  the 
Greek  or  the  Latin.  Various  translations  of 
the  Bible  into  Latin  made  their  appearance 


114  THOUGHTS   ON 

at  a  very  early  period,  since  every  one  who 
had  but  a  slio^ht  knowledo^e  of  the  Greek, 
felt  the  want  of  thus  making  himself  familiar 
with  the  word  of  God  in  his  native  tono^ue. 
In  places  where  the  Greek  or  the  Latin  lan- 
guage was  understood  by  only  a  part  of  the 
community,  the  men  of  education,  the  rest 
being  acquainted  only  with  the  ancient  dia- 
lect of  their  country,  which  was  the  case  in 
many  cities  in  Egypt  and  Syria,  church 
interpreters  were  appointed,  as  they  were  in 
the  Jewish  synagogues,  who  immediately 
translated  what  was  read  into  the  provincial 
dialect,  that  it  might  be  universally  under- 
stood."* 

RESPONSES   IN   PUBLIC   PRAYER. 

Nothing  of  this  kind  existed  in  the  apos- 
tolic church,  nor  for  several  centuries  after  the 
apostolic  age.  The  entire  silence  of  the  best 
authorities  on  the  subject,  plainly  shows  that 
nothing  of  the  sort  had  any  place  in  Chris- 
tian worship  for  a  number  of  centuries  after 
Christ.  The  responsive  form  of  worship 
seems  to  have  been  originally  confined  to  the 

*  General  History  of  the  Christian  Religion  and  Church, 
by  Dr.  Augustus  Neander,  Vol.  i.  303.     Torrey's  translation. 


PUBLIC    PRAYER.  115 

music  of  the  church,  and  only  transferred  at 
a  much  later  period,  and  probably  by  an  in- 
sensible transition,  to  the  other  portions  of  the 
public  service.  This  agrees  perfectly  with 
the  well  known  circumstance,  that  some 
parts  of  various  existing  liturgies,  which,  in 
modern  practice,  may  be  ''  either  said  or 
sung,"  are  always  "sung"  in  the  more  so- 
lemn, and  what  claims  to  be  the  more  ancient 
method  of  performance,  as,  for  example,  in 
the  cathedral  service  of  the  Church  of  Eng- 
land, as  compared  with  the  ordinary  paro- 
chial service.  Accordingly,  a  very  large  part 
of  the  actual  service  in  the  public  worship  of 
the  Romanists  may  be  considered  as  falling 
under  the  description  of  church  music. 

The  earliest  information  I  can  find  in 
respect  to  responsive  worship,  seems  to  have 
reference  to  the  alternate  Chants  or  Canti- 
cles introduced,  at  an  early  period,  from  the 
Syrian  into  the  Western  Church,  and  espe- 
cially as  associated  with  the  name  of  Am- 
brose, and  the  practice  of  the  Church  of 
Milan,  and  hence  popularly  called  the  Am- 
brosian  Mass.  It  seems  probable  that  re- 
sponses in  prayer  originated  from  this  an- 
cient mode  of  singing ;  and  gradually  made 


116  THOUGHTS    ON 

their  way  into  popular  use.  But,  assuredly, 
there  is  no  trace  of  them  in  the  primitive 
church.  Chanting  prayers,  and  responses 
in  prayer,  equally  unknown  in  the  apos- 
tolic age,  had,  probably,  an  allied  origin. 

POSTUEE    IN    PUBLIC    PRAYER. 

This  is  not  essential.  A  prayer  truly  spi- 
ritual and  acceptable  may  be  ofi'ered  up  in 
any  posture.  And  yet  this  is,  undoubtedly, 
a  point  by  no  means  unworthy  of  considera- 
tion and  inquiry.  There  are  certain  proprie- 
ties of  gesture  in  all  public  performances  in 
which  it  is  desirable  that  all  who  frequent 
our  religious  assemblies  should  be  agreed 
both  in  principle  and  practice.  The  ancient 
Christians  made  it  a  subject  of  specific  regu- 
lation; and  there  is  a  manifest  advantage  in 
having  those  who  worship  together  uniform 
in  their  external  habits,  as  well  as  in  their 
theological  creed. 

The  postures  in  prayer,  as  laid  down  in 
Scripture  and  early  usage,  are  four — pros- 
tration, kneeling,  bowing  the  head,  and 
standing  erect.  The  examples  of  all  these 
are  many,  and  leave  no  room  to  doubt  that 
they  were  all  practised,  and  are  all  signifi- 
cant and  admissible. 


PUBLIC    PRAYER.  117 

(1.)  Prostratioji.  This  seems  to  have  been 
reserved  for  days  of  special  humiliation  and 
moarnino-.  Thus  Joshua  and  the  elders  of 
Israel,  when  they  had  suffered  a  sore  defeat 
by  the  men  of  Ai,  continued  a  whole  day, 
from  morning  till  eventide,  prostrate  on  their 
faces  before  the  ark,  with  dust  on  their 
heads,  in  the  exercise  of  the  deepest  humi- 
liation and  prayer.*  Joshua  also  himself, 
on  a  preceding  occasion,  when  filled  with 
alarm,  "fell  on  his  face  to  the  earth,  and  did 
worship." t  Thus  also,  David  and  the  elders 
of  Israel,  when  the  aspect  of  God's  provi- 
dence toward  them  was  peculiarly  alarming 
and  awful,  fell  on  their  faces  to  the  ground, 
and  worshipped 4  The  patriarch  Job,  too, 
when  the  bereaving  dispensations  of  a  sove- 
reign God,  fell  in  thick  succession  upon 
him,  acknowledged  his  power,  and  prayed 
to  Him  in  a  similar  posture.  §.  Nay,  even 
our  blessed  Saviour  himself,  in  his  agony  in 
the  garden,  fell  prostrate  on  the  ground,  and 
poured  out  his  soul  in  the  most  moving  man- 
ner to  his  Father  in  heaven. 

This  posture  in  prayer  is,  undoubtedly, 

*  Joshua  vii.  f  Joshua  v.  14. 

%  1  Chron.  xxi.  16.  \  Job  i.  20. 

11 


118  THOUGHTS   ON 

not  suited  to  ordinary  worship.  It  may  an- 
swer for  a  deeply  penitent  individual,  in  his 
private  apartment,  burdened  with  an  unu- 
sual sense  of  sin,  or  overborne  with  an  awful 
sense  of  the  divine  glory.  Or  it  may  be  as- 
sumed by  a  body  of  penitent  worshippers  in 
the  open  air,  when  placed  in  circumstances 
which  call  for  special  humiliation,  which 
seems  always  to  have  been  the  situation  of 
those  who  are  recorded  to  have  used  it ;  but 
is  by  no  means  adapted  to  the  case  of  an 
assembly  in  an  edifice  such  as  we  ordinarily 
occupy.  In  fact,  in  many  cases,  in  such  an 
edifice,  this  posture  would  be  physically  im- 
possible, and  ought  not  to  be  attempted. 
It  befits  only  one,  or  a  small  company,  in  an 
agony  of  peculiar  contrition,  or  transported 
by  the  enjoyment  of  special  manifestations  of 
the  Divine  favour. 

(2.)  Kjieeling  is  the  next  of  the  four  pos- 
tures becoming  in  prayer.  Of  this  we  have 
many  examples  in  sacred  Scripture.  They, 
chiefly,  though  not  exclusively,  belong  to 
cases  of  individual  and  private  devotion,  or 
to  small  circles  engaged  in  prayer  on  special 
occasions.  Thus  the  prophet  Daniel  ''kneel- 
ed down  on  his  knees,"  in  his  private  cham- 


PUBLIC    PRAYER.  119 

ber,  three  times  a  day,  and  prayed.  The 
Psalmist  exclaims,  ''  O  come,  let  us  bow  be- 
fore the  Lord,  let  us  kneel  before  God  our 
Maker."  Stephen,  at  his  martyrdom,  knelt 
down  and  prayed.  Jesus  himself,  when  he 
was  withdrawn  from  his  disciples  '^  about  a 
stone's  cast,  kneeled  down  and  prayed." 
The  Apostle  Paul  twice  knelt  down  and 
prayed  with  circles  of  praying  friends,  who 
had  come  together  to  testify  their  respect  to 
him — once  at  Miletus,  on  his  way  to  Mace- 
donia, and  once  at  Tyre,  on  his  journey  to 
Jerusalem.*  This  is,  undoubtedly,  a  sig- 
nificant and  becoming  posture  in  prayer, 
strongly  expressive  of  humility,  reverence 
and  earnestness.  It  is  the  usual  and  becom- 
ing posture  in  secret  and  family  prayer,  and 
by  many  generally  used  in  small  circles  en- 
gaged in  social  prayer. 

(3.)  Bowing  the  head.  This  may  be  consi- 
dered as  a  kind  of  intermediate  attitude  be- 
tween kneelinor  and  standino^.  There  is  fre- 
quent  reference  made  to  it  in  Scripture ;  as, 
for  example,  in  Genesis  xxiv.  26,  in  which 
we  are  told  of  Abraham's  servant,  that  when 
he  went  to  Padan  Aram  on  an  interesting 
errand  for  his  master,  and  when  he  observed 

*  Acts  XX.  3G ;  xxi.  5. 


120  THOUGHTS   ON 

what  he  considered  as  manifest  tokens  of  di- 
vine guidance  and  approbation,  he  "bowed 
his  head  and  worshipped  the  Lord."  This 
appears  to  have  taken  place  in  the  open  air, 
at  the  well  of  water,  when  surrounded  by 
those  who  were  watering  the  cattle,  and 
when,  perhaps,  few,  if  any,  of  those  who 
were  standing  by  had  their  attention  drawn 
to  this  act  of  obeisance.  The  same  is  said 
of  the  Elders  of  Israel  in  Egypt:  "When 
they  heard  that  the  Lord  had  visited  the 
children  of  Israel,  and  that  he  had  looked 
upon  their  affliction,  they  bowed  their  heads 
and  worshipped."  Again,  in  the  days  of 
King  Hezekiah,  on  an  occasion  of  grateful 
interest,  when  the  house  of  God  was  cleansed, 
"  the  king  and  the  princes  commanded  the 
Levites  to  sing  praise  unto  the  Lord,  with 
the  words  of  David  and  of  Asaph  the  seer ; 
and  they  sang  praises  with  gladness,  and  they 
bowed  their  heads  and  worshipped."  This 
easy  and  convenient  method  of  manifesting  a 
spirit  of  devout  reverence,  may  be  employed 
at  all  times,  and  in  all  circumstances,  when 
the  worshipper  is  standing  erect,  and  when 
neither  prostration  nor  kneeling  could  be 
without  great  difficulty  adopted. 


PUBLIC    PRAYER.  121 

(4.)  Standing  is  the  fourth  and  last  of  the 
attitudes  becoming  and  adopted  in  pubhc  de- 
votion. And  this,  it  is  well  known,  was  the 
posture  adopted  in  the  Church  of  Scotland ; 
by  our  fathers,  the  Puritans,  in  England; 
and  by  the  descendants  of  both  churches 
on  this  side  of  the  Atlantic.  There  is 
much  to  recommend  this  posture.  We  spon- 
taneously rise  in  the  presence  of  a  superior. 
It  is  expressive  of  respect  and  reverence.  We 
have  also  many  examples  of  this  in  Scrip- 
ture. When  Solomon,  in  the  midst  of  the 
thousands  of  Israel,  made  a  prayer  at  the 
dedication  of  the  temple,  while  the  king 
himself  knelt  down  on  a  platform  of  brass, 
all  the  people  around  him  stood  up,  while 
they  united  with  him  in  addressing  the 
throne  of  grace.*  When  Jehoshaphat  pro- 
claimed a  fast,  and  offered  up  a  solemn 
prayer,  in  the  critical  circumstances  in 
which  he  and  his  people  were  placed,  we 
are  told  that  he  stood  upright,  and  that  the 
whole  multitude,  not  only  the  men,  but  their 
wives  and  their  children,  all  stood  and  pray- 
ed, f     We  know,  too,  that  the  usual  posture 

*  2  Chron.  vi.  3. 13.  f  2  Chron.  xx.  5.  13. 

11* 


122  THOUGHTS    ON 

ill  public  prayer,  in  the  Temple,  and  after- 
wards in  the  Synagogue,  was  that  of  stand- 
ing. This  practice  was  evidently  adopted  in 
the  early  Christian  Church.  The  following 
testimony  from  Lord  Chancellor  King's  ** In- 
quiry into  the  Constitution  of  the  Primitive 
Church  within  the  first  three  hundred  years 
after  Christ,"  is  decisive  in  regard  to  this 
point.  ''  As  soon  as  the  sermon  was  ended, 
then  all  the  congregation  i-ose  up  to  present 
their  common  and  public  prayers  unto  Al- 
misfhty  God,  as  Justin  Martyr  writes,  that 
when  the  preacher  had  finished  his  dis- 
course, 'they  all  rose  up,  and  oifered  their 
prayers  unto  God ;'  standing  being  the 
usual  posture  of  praying,  (at  least  the  con- 
stant one  on  the  Lord's  day,  on  which  day 
they  esteemed  it  a  sin  to  kneel,)  whence  the 
preacher  frequently  concluded  his  sermon 
with  an  exhortation  to  his  auditors,  to  stand 
tip  and  pray  to  God,  as  we  find  it  more  than 
once  in  the  conclusion  of  Origen's  sermons  ; 
as,  for  example,  '  Wherefore,  standing  up, 
let  us  beof  help  from  God,  that  we  may  be 
blessed  in  Jesus  Christ,  to  whom  be  glory 
for  ever  and  ever,  Amen!'  And  again,  in 
another  place ;   '  Wherefore,  oising  up^  let  us 


PUBLIC    PRAYER.  123 

pray  to  God,  that  we  may  be  made  worthy 
of  Jesus  Christ,  to  whom  be  glory  and  domi- 
nion, for  ever  and  ever,  Amen!'  And  again, 
'Standing  ?(p,  let  ns  offer  sacrifices  to  the 
P'ather  through  Christ,  who  is  the  propitia- 
tion for  our  sins,  to  whom  be  glory  and  do- 
minion, forever  and  ever,  Amen!'  "* 

Testimony  to  the  same  amount,  and  of  the 
same  explicit  character,  is  found  in  the  writ- 
ings of  Jerome,  Augustine,  Basil,  and  Epi- 
phanius,  from  all  which  sources  we  learn 
that  the  standing  posture  in  public  prayer 
w^as  regarded  as  a  real  privilege  which  was 
denied  to  those  who  had  incurred  the  dis- 
cipline of  the  Church,  and  wdio  returned  to 
her  bosom  as  penitent.  They  were  com- 
pelled to  kneel,  as  a  testimony  of  deep  humi- 
liation; it  being  the  prerogative  and  the 
right  of  believers  only,  and  consistent  pro- 
fessors of  religion,  to  occupy  the  standing 
posture  in  their  public  devotions. 

Nay,  this  matter  was  deemed  of  so  much 
importance  as  to  be  made  the  subject  of  so- 
lemn regulation  by  the  first  General  Council 
that  ever  assembled  in  the  Christian  world. 
The  Council  of  Nice,  which  was  called  toge- 

*  Inquiry,  chap.  ii. 


124  THOUGHTS    ON 

ther,  A.  D.  325,  to  dispose  of  the  heresy  of 
Arius,  after  its  decision  on  that  iraportant 
subject  was  disposed  of,  passed  a  number  of 
canons  in  regard  to  points  which  were  consi- 
dered as  calling  for  authoritative  direction. 
In  the  twentieth  of  these  canons  it  was  ordain- 
ed, that  all  kneeling  in  public  prayer  be  pro- 
hibited on  the  Lord's  day,  and  on  any  day 
during  the  fifty  days  between  Easter  and 
Pentecost,  or  Whitsuntide.  The  Lord's 
day,  which  commemorated  the  resurrection 
of  the  Saviour  from  the  dead,  and  which, 
on  that  account,  they  regarded  as  a  season 
appropriated  to  spiritual  joy  and  rejoicing, 
they  considered  as  forbidding  a  posture  of 
humiliation.  And  so  the  fifty  days  between 
Easter  and  Pentecost,  the  one  intended  to 
commemorate  the  resurrection  of  Christ 
from  the  grave,  and  the  other,  the  outpour- 
ing of  the  Holy  Spirit  on  the  Apostles. 
On  these  joyful  days,  all  kneeling  in  public 
prayer  was  expressly  forbidden,  as  unbe- 
coming the  privileges  and  the  hopes  of  the 
Christian.  On  the  other  hand,  they  deemed 
the  erect  and  joyful  posture  of  standing  alto- 
gether unsuitable  for  those  who  appeared  in 
the  sanctuary  as  penitents,  to  whom  a  pos- 


PUBLIC    PRAYER.  125 

ture  indicating  humiliation  and  shame  was 
more  appropriate.  Theij  seem  to  have  been 
compelled  to  kneel  at  all  times. 

Thus  it  is  incontrovertibly  evident  that, 
lor  the  first  three  hundred  years  after  Christ, 
standing  in  public  prayer  was  the  only  pos- 
ture allowed,  on  the  Lord's  day,  to  the  mass 
of  Christian  worshippers,  wdio  were  in  a 
state  of  union  w^ith  the  Church. 

In  all  Presbyterian  churches  standing  is 
regarded  as  the  appropriate  posture  in 
prayer  at  all  times.  This  posture  is  re- 
commended by  a  variety  of  considerations. 
(1.)  It  was  evidently  the  apostolical  and 
primitive  plan.  (2.)  The  first  General 
Council,  as  we  have  seen,  in  the  fourth 
century,  enjoined  it  by  a  solemn  canon. 
(3,)  It  is  a  posture  expressive  of  respect  and 
reverence.  (4.)  It  is  adapted  to  keep  the 
worshipper  wakeful  and  attentive;  while 
the  postures  of  kneeling  and  sitting  are  both 
favourable  to  drowsiness. 

"  It  is  a  mistake,"  says  Mr.  Trench, 
''  growing  out  of  forgetfulness  of  Jewish  and 
early  Christian  customs,  when  some  com- 
mentators see  in  the  fact  that  the  Pharisee 
prayed   standing^   an   evidence   manifesting 


126  THOUGHTS    ON 

his  pride.  Even  the  parable  itself  contra- 
dicts this  notion;  for  the  Publican,  whose 
prayer  was  an  humble  one,  stood  also.  But 
to  pray  standing  was  the  manner  of  the 
Jews.  See  1  Kings  viii.  22;  2  Chron.  vi.  12; 
Matt.  vi.  5 ;  Mark  xi.  25.  True,  in  moments 
of  more  than  ordinary  humiliation  or  emo- 
tion of  heart,  they  changed  this  attitude  for 
one  of  kneeling  or  jprostration;  see  Daniel 
vi.  10;  2  Chron.  vi.  13;  Acts  ix.  40:  xx.  36: 
xxi.  5.  Hence  the  term  station  [statio,) 
passed  into  the  usage  of  the  Christian 
Church  on  this  account.  It  was  so  called, 
as  Ambrose  explains  it,  because,  standing, 
the  Christian  soldier  repelled  the  attacks  of 
his  spiritual  enemies;  and  on  the  Lord's 
day  the  faithful  stood  in  prayer  to  com- 
memorate their  Saviour's  resurrection  on 
that  day;  through  which  they  who  by  sin 
had  fallen,  were  again  lifted  up  and  set 
upon  their  feet." — Trench  on  the  Parables. 
It  is  to  be  remembered,  that  this  testimony 
is  from  the  pen  of  a  distinguished  clergy- 
man of  the  Church  of  England. 

The  posture  of  standing  has  been  ob- 
jected to  by  some  on  two  grounds.  First, 
as  fati(]fuintT  to  the  feeble  and  infirm.     But, 


PUBLIC     PRAYER.  127 

if  the  officiating  minister  be  tolerably  dis- 
creet in  the  length  of  his  prayers,  this  ob- 
jection can  have  little  or  no  force  to  those 
who  are  in  ordinary  health.  It  will,  surely, 
rather  be  a  relief  than  otherwise  to  stand  up 
ten,  or,  at  most,  'twelve  minutes,  when  the 
sitting  posture  is  to  be  maintained  during 
almost  the  entire  remainder  of  the  time  al- 
lotted to  the  public  service.  It  has  also 
been  alleged,  in  the  second  place,  that  the 
standing  posture  is  unfavourable  to  close 
and  solemn  attention;  that  it  tempts  him 
who  maintains  it  to  look  about  him;  and 
that  it  exposes  females  to  be  gazed  at  by 
surrounding  worshippers  more  than  other 
postures  which  might  be  adopted.  But  if 
there  be  really  a  devout  spirit,  and  a  dis- 
position to  depress  the  countenance,  to  with- 
draw the  eyes  from  surrounding  objects,  and 
in  any  measure  to  cover  the  face  with  a  fan 
or  the  handkerchief,  it  is  easy  to  see  that 
the  objection  before  us  may  be  as  perfectly 
obviated  as  in  any  other  posture. 

The  posture  of  sitting  in  public  prayer 
has  no  countenance  either  from  Scripture, 
from  reason,  or  from  respectable  usage,  in 
any  part  of  the  Church's  history.     It  was 


128  THOUGHTS    ON 

never  allowed  in  the  ancient  Church,  and 
was  universally  regarded  as  an  irreverent 
and  heathenish  mode  of  engaging  in  public 
devotion.  True,  if  there  be  any  worship- 
pers so  infirm  from  age,  or  so  feeble  from 
disease,  that  standing  erect  would  really  in- 
commode or  distress  them  to  a  degree  un- 
friendly to  devotion,  let  them  sit;  not  in 
a  posture  of  indifference  or  indulgence;  but 
with  bowed  heads,  and  fixed  countenances, 
as  becomes  persons  reluctantly  constrained 
to  retain  such  an  attitude,  and  who  are  yet 
devoutly  engaged  in  the  service. 

It  were  greatly  to  be  wished  that  this  mat- 
ter should  engage  the  attention  of  pastors 
and  church  sessions  to  an  extent  commensu- 
rate with  the  evil  to  be  remedied,  and  which 
is  evidently  gaining  ground.  Thirty  or  forty 
years  ago,  nineteen  out  of  twenty  of  all  Pres- 
byterian worshippers  were  in  the  constant 
habit  of  standing  in  public  prayer.  Nothing 
else  was  thought  of;  and  if  any  one  was  con- 
strained by  debility  or  sickness  to  remain 
sitting,  he  felt  as  if  his  posture  needed  an 
apology.  Such  a  case  was  an  exception  to  a 
general  rule.  But  the  practice  of  indulging 
in  this  posture  has  gradually  made  so  much 


PUBLIC    PRA.YER.  129 

progress,  that  sitting  has  almost  become  the 
general  rule,  and  standing  the  exception. 
Now,  when  we  cast  an  eye  over  many  of  our 
worshipping  assemblies,  we  see  a  large  por- 
tion of  the  professed  worshippers  not  only 
sitting,  but  sittiiig  in  such  a  posture  of 
lounging  indulgence,  as  evinces  that  nothing 
is  farther  from  their  minds  than  a  spirit  of 
devotion.  This  surely  ought  not  to  be  so. 
It  is  unscriptural,  unseemly,  and  highly  re- 
volting. Where  there  is  really  a  spirit  of 
devotion,  there  will  be  some  manifestation  of 
it  in  the  outward  posture.  And  where  the 
outward  posture  is  unfriendly  to  such  a  spi- 
rit, it  will,  in  spite  of  any  professed  wish  to 
the  contrary,  speedily  banish  it.  Unless 
ministers,  then,  are  willing  that  the  members 
of  their  flocks  should  gradually  fall  into 
habits  in  the  highest  degree  unfavourable  to 
the  spirit  of  devotion,  let  them  raise  their 
voices  against  this  growing  evil.  Let  them 
warn  their  hearers  against  the  indulgence  of 
a  spirit  of  lounging  indifference  in  the  house 
of  God.  Let  them  proclaim,  that,  even 
when  standing  erect  may  cost  some  effort, 
and  be  attended  even  with  some  pain,  this 
very  circumstance  may  tend  to  obviate  drow- 
12 


130  THOUGHTS    ON  PUBLIC   PRAYER. 

siness,  and  to  keep  the  mind  more  intent  on 
the  solemnity  and  importance  of  the  exercise. 
It  is,  undoubtedly,  desirable  that  there  be 
uniformity  in  our  habits  of  worship.  This 
uniformity  is  not  likely  to  be  attained  or 
established  without  the  employment  of  means 
for  the  purpose.  Every  pastor  is  responsible 
for  much  in  this  respect,  and  has  much  in 
his  power.  Let  him  drop  a  hint  in  the  pul- 
pit, and  let  him  impart  a  suggestion,  now 
and  then,  to  young  and  old  in  his  parochial 
visits,  and  he  may  generally  arrest  unde- 
sirable practices  in  the  bud,  and  keep  most 
external  habits  in  a  state  of  decorum  and 
order. 


131 


CHAPTER  III. 


THE   CLAIMS   OF   LITURGIES. 

In  the  foregoing  history  of  Public  Prayer, 
much  has  been  said  which  bears  on  the 
question  of  liturgies ;  but  that  whole  ques- 
tion is  so  important  in  relation  to  the  best 
method  of  conducting  the  devotional  exer- 
cises of  the  sanctuary,  that  a  formal  discus- 
sion of  it  is  evidently  demanded  in  the 
course  of  the  examination  before  us. 

The  word  liturgy  is  derived  from  two 
Greek  words,  ?^£t*of,  public,  and  fpyof ?  work ; 
importing,  of  course,  public  work,  or  the 
performance  of  sacred  puHic  offices;  which 
may  be  considered  as  comprehending,  in  a 
large  sense,  the  whole  ceremonial  of  public 
worship;  including,  among  Romanists,  the 
mass,  with  all  its  accompaniments;  but, 
among  Protestants,  the  term  is  commonly 
employed  to  express  the  forms  adopted  and 
prescribed,  by  any  church  for  conducting 
her  public,  devotional  and  sacramental  ser- 


132  THOUGHTS     ON 

vices.  Concerning  these  there  is  great  di- 
versity of  principle  and  practice  among  the 
various  Protestant  denominations.  In  some, 
there  are  formularies  rigidly  prescribed,  and 
exclusively  adhered  to  in  every  part  of  the 
public  service.  This  is  the  system  of  the 
Church  of  England,  and  of  her  daughter,  the 
Episcopal  Church  in  the  United  States.  In 
some  other  churches,  these  formularies  ex- 
tend only  to  the  administration  of  the  sacra- 
ments, the  celebration  of  marriage,  the  burial 
of  the  dead,  and  the  prescribed  forms  for 
sacred  praise;  leaving  all  the  other  devo- 
tional exercises  of  the  sanctuary  to  be  con- 
ducted extemporaneously,  according  to  the 
discretion  of  each  officiating  minister.  This, 
it  is  well  known,  w^as,  substantially,  the  plan 
adopted  by  the  French,  the  Helvetic,  the 
Genevan,  the  Dutch  churches,  and  many  of 
the  churches  of  the  German  Protestants.  It 
is  also  the  plan  of  our  Methodist  brethren 
in  the  United  States.  While,  by  a  third 
class,  as  among  the  Presbyterians  of  Scot- 
land and  the  United  States,  the  Indepen- 
dents of  England  and  America,  and  some 
other  Reformed  churches — all  prescribed 
forms  of  devotion,  excepting  those  of  Psal- 


PUBLIC    PRAYER.  133 

mody,  are  excluded,  and  every  other  part  of 
the  public  service  is  conducted  on  the  ex- 
temporaneous plan. 

There  vi^as  a  period,  indeed,  when  the 
practice  of  the  Church  of  Scotland  was  dif- 
ferent from  what  it  now  is,  and  has  long 
been.  In  the  earlier  stages  of  her  history, 
w^hen,  in  emerging  from  the  darkness  and 
supers^tion  of  Popery,  the  number  of  pious 
and  v/ell  qualified  ministers  was  very  small; 
and  when,  in  the  lack  of  regularly  ordained 
men,  it  was  deemed  necessary  sometimes  to 
commit  a  portion  of  the  public  instruction 
to  persons  denominated  readers  and  ex- 
hortersy  it  was  found  needful,  in  such  cases, 
to  provide  some  aid  for  the  acceptable  per- 
formance of  public  prayer.  While  the 
venerable  John  Knox  lived,  and  for  some 
time  after  his  death,  there  was  provision 
made  for  meeting  this  exigency  by  adopting 
at  least  a  partial  liturgy.  Whether  the 
liturgy  thus  adopted  and  used  was  the  Eng- 
lish liturgy  of  Edward  VI.,  has  been  much 
disputed  among  the  early  historians  of  Scot- 
land. As  Knox  was  himself  one  of  King 
Edward's  chaplains;  as  he  had  been  con- 
sulted respecting  the  liturgy  sanctioned  by 
12'^ 


134  THOUGHTS    ON 

that  monarch ;  had  found  fault  with  it,  and 
had  procured  its  correction,  to  a  certain  ex- 
tent, in  accordance  with  his  criticisms,*  it 

*  "In  the  year  1551, Knox  was  consulted  about  the  Book  of 
Common  Prayer  (of  England,)  which  was  undergoing  a  re- 
visal.  On  that  occasion,  it  is  probable  that  he  was  called  up 
for  a  short  time  to  London.  Although  the  persons  who  had 
the  chief  direction  of  ecclesiastical  affairs  were  not  disposed, 
or  did  not  deem  it  as  yet  expedient,  to  introduce  that  thorough 
reform  which  he  judged  necessary,  in  order  tojipduce  the 
worship  of  the  English  Church  to  the  Scripture  model,  his 
representations  on  this  head  were  not  altogether  disregarded. 
He  had  influence  to  procure  an  important  change  in  the  com- 
munion office,  completely  excluding  the  notion  of  the  corpo- 
real presence  of  Christ  in  the  sacrament,  and  guarding  against 
the  adoration  of  the  elements,  which  was  too  much  counte- 
nanced by  the  practice,  still  continued,  of  kneeling  at  their 
reception.  In  his  'Admonition  to  the  Professors  of  the  Truth 
in  England,'  Knox  speaks  of  these  amendments,  as  follows, 
with  great  apparent  satisfaction:  'Also  God  gave  boldness 
and  knowledge  to  the  court  of  Parliament  to  take  away  the 
round-clipped  god,  wherein  standeth  all  the  holiness  of  the 
Papists,  and  to  command  bread  to  be  used  at  the  Lord's  Ta- 
ble, and  to  take  away  the  most  part  of  superstitions  (kneel- 
ing at  the  Lord's  table  excepted,)  which  before  profaned 
Christ's  true  religion.'  These  alterations  gave  great  offence 
to  the  Papists.  In  a  disputation  with  Latimer,  after  the  ac- 
cession of  Queen  Mary,  the  prolocutor,  Dr.  Weston,  com- 
plained of  Knox's  influence  in  procuring  them.  'A  runna- 
gate  Scot,'  says  he,  '  did  take  away  the  adoration  or  worship 
of  Christ  in  the  sacrament,  by  whose  procurement  that  he- 
resy was  put  into  the  last  communion  book:  so  much  pre- 
vailed that  one  man's  autliority  at  that  time.'  In  the  fol- 
lowing  year  he  was  employed  in  revising   the  Articles  of 


PUBLIC     PRAYER.  135 

is  not  at  all  unlikely  that  he  favoured  its  par- 
tial and  temporary  use  in  Scotland.  How- 
long,  or  how  extensively  it  w^as  used  is  un- 
certain, and  cannot  now  be  decided.  That 
all  its  forms  were  not  adopted  without  ex- 
ception we  may  take  for  granted.  That 
liturgy  appoints  lessons  to  be  read  from  the 
Apocrypha;  but  the  Scottish  Reformers  ex- 
pressly confined  their  public  reading  to  the 
lessons  of  the  Old  and  New  Testaments.  It 
is  certain,  that,  as  early  as  1564,  the  Book  of 
Common  Order  of  Geneva,  was  in  extensive 
use  in  the  Church  of  Scotland,  under  the 
sanction  of  the  General  Assembly.  But  it  is 
equally  certain,  that  the  prayers  and  other 
forms  prescribed  in  that  book  were  not  in- 
tended to  be  throughout  rigorously  im- 
posed on  the  conductors  of  public  worship. 
It  was,  in  fact,  rather  a  "Directory"  for  the 
worship  of  God,  than  a  liturgy  to  be  verbally 
and    servilely   repeated.      In    the    Scottish 

Religion  of  the  Church  of  England,  previous  to  their  ratifi- 
cation by  Parliament." — McCrie's  Life  of  Knox,  p.  67. 
Strype  questions  the  truth  of  Weston's  statement,  and  says 
that  Knox  was  hardly  come  into  England,  at  least  any  further 
than  New  Castle,  at  this  time.  Annals,  iii.  117.  But  there  is 
complete  proof  that  he  arrived  in  England  in  the  beginning 
of  VA9.—McCrie,  p.  68. 


136  THOUGHTS  ON 

Church,  during  the  period  in  which  this 
book  was  in  use,  the  officiating  minister  was 
left  at  liberty  to  vary  from  it  as  he  pleased, 
and  to  substitute  prayers  of  his  own  in  the 
room  of  those  furnished  in  the  book.  The 
following  quotations  from  the  book  will  at 
once  exemplify  and  confirm  this  statement: 
^'  When  the  concrreo^ation  is  assembled  at  the 
hours  appointed,  the  minister  useth  one  of 
these  two  confessions,  or  like  in  effect P 
Again:  ''The  minister  after  the  sermon, 
useth  this  prayer  following,  or  such  WkeP 
Similar  declarations  are  prefixed  to  tlie  pray- 
ers to  be  used  at  the  celebration  of  Baptism, 
and  the  Lord's  Supper.  And  at  the  end  of 
the  account  of  the  public  service  of  the  Sab- 
bath, this  intimation  is  subjoined  :  ''It  shall 
not  be  necessary  for  the  minister  daily  to  re- 
peat all  these  things  before  mentioned ;  but 
beginning  w^ith  some  manner  of  confession, 
to  proceed  to  the  sermon,  which,  ended,  he 
eitlier  useth  the  prayer  for  all  estates  before 
mentioned,  or  else  prayeth  as  the  Spirit  of 
God  shall  move  his  heart,  framing  the  same 
according  to  the  time  and  matter  he  hath 
entreated  of."  And  at  the  end  of  the  form 
of  excommunication,  .it  is  sisfnified:  "This 


PUBLIC     PRAYER.  137 

order  mliy  be  enlarged  or  contracted,  as  the 
wisdo7n  of  the  discreet  minister  shall  think  ex- 
pedient. But  we  rather  show  the  way  to  the 
ignorant,  than  prescribe  order  to  the  learned 
that  cannot  be  amended."  The  Scottish 
liturgy,  then,  w^as  intended  as  a  help  to  the 
ignorant,  not  as  a  restraint  upon  those  who 
could  pray  without  a  set  form.  The  ^'  read- 
ers" and  ''exhorters"  commonly  used  it; 
but  even  they  were  encouraged  to  perform 
the  service  in  a  different  manner, ^^  that  is, 
to  acquire  the  habit  of  praying  extempo- 
raneously to  edification. t 

This  Directory,  as  it  seems  never  to  have 
been  servilely  recited  by  the  most  intelligent 
of  the  clergy,  so  it  was  soon  laid  aside.  How 
long  it  was  used  is  uncertain.  As  the  clergy 
became  more  learned  and  more  pious,  it  gra- 
dually fell  into  disuse. 

Our  chief  concern  at  present  is  with  those 
who  regard  liturgical  forms  of  devotion,  as 
not  only  highly  desirable,  but  as  even  indis- 
pensable to  a  decent,  edifying,  and  accepta- 
ble mode  of  conducting  public  prayer.     In 

*  Knox's  Liturgy,  pp.  83,  84,  86, 120,  189.^    Dunlop's  Con- 
fessions, 
f  McCrie's  Life  of  Knox,  pp.  432,  433. 


138  THOUGHTS    ON 

regard  to  such  prescribed  forms  we  shall 
endeavour  to  examine  the  arguments  for  and 
against  them  with  as  much  impartiality  and 
dispassionate  respect  to  the  reasonings  of 
their  friends,  as  possible. 

And  here,  let  it  be  distinctly  understood, 
as  a  preliminary  remark,  that  we  are  very  far 
from  pronouncing,  or  even  thinking,  that  it 
is  unlawful  to  conduct  prayer,  either  public 
or  private,  by  a  form.  We  should  deem 
such  a  sentence  or  opinion  altogether  erro- 
neous. There  is  no  reason  to  doubt  that 
many  a  truly  fervent  and  acceptable  prayer 
has  been  offered  in  this  manner.  Some  of 
the  most  excellent  men  that  ever  adorned  the 
church  of  Christ  have  decisively  preferred 
this  method  of  conducting  the  devotions  of 
the  sanctuary;  and  have,  no  doubt,  found  it 
compatible  w^ith  the  most  exalted  spirit  of 
prayer.  We  only  contend,  that  such  forms 
are  not  indispensable,  as  some  contend,  to 
orderly  and  edifying  public  prayer ;  that  they 
are  not  equally  edifying  to  all  persons  in  all 
cases;  that  this  is  not,  on  the  whole,  the  best 
mode  of  conducting  the  devotional  services 
of  the  sanctuary;  and,  therefore,  that  to  im- 
pose forms  of  prayer  at  all  times,  and  upon 


PUBLIC    PRAYER.  139 

all  perscfns  who  publicly  minister  in  holy 
things,  and  to  confine  them  to  the  use  of  such 
forms,  is  by  no  means  either  desirable  or  wise. 

It  is  one  of  the  main  objects  of  the  present 
volume,  to  impress  upon  the  mind  of  every 
young  Presbyterian  minister  who  reads  it, 
this  sentiment,  that  while,  on  the  one  hand, 
the  reading  or  recitation  of  prescribed  prayers 
is  by  no  means  the  best  method  of  conduct- 
ing the  devotions  of  the  sanctuary,  and  is 
liable  to  many  weighty  objections;  so,  on 
the  other  hand,  it  is  a  great  mistake  to  ima- 
gine that  sacred  attention  to  the  mode  of  con- 
ducting this  service,  and  preparation  for  it 
can  be  safely  neglected,  or  made  the  object 
of  only  occasional  or  superficial  study;  in 
short,  that  every  Presbyterian  minister  who 
wishes  to  make  the  most  of  his  services  in 
the  sanctuary,  for  the  glory  of  God,  and  the 
best  edification  of  his  people,  is  bound  to  pay 
a  greatly  increased  attention  to  the  whole 
subject  of  public  prayer. 

In  favour  of  constantly  conducting  the 
public  devotions  of  the  church  by  a  pre- 
scribed liturgy,  the  following  arguments 
have  been  commonly  adduced. 

I.   It  is  alleged  that  public  prayer  under 


140  THOUGHTS   ON 

the  Old  Testament  economy  was  always  con- 
ducted by  prescribed  forms.  This  has  been 
asserted,  but  never  proved.  And  even  if  it 
were  proved,  it  would  by  no  means  follow 
that  a  similar  ritual  ought  to  be  used  now. 
No  one  contends  that  all  that  was  prescribed 
and  obligatory  under  the  Old  Testament 
economy  is  still  binding,  or  that  the  exist- 
ence of  any  practice  under  that  economy, 
makes  it  even  lawful  at  present.  Dr.  Pri- 
deaux,  indeed,  with  many  others,  as  men- 
tioned in  a  preceding  chapter,  is  very  confi- 
dent in  maintainino'  the  existence  of  liturmes 
under  the  old  economy,  not  only  in  the  tem- 
ple, but  also  in  the  synagogue  service.  He 
gives,  at  length,  what  he  calls  the  "  eighteen 
prayers,"  prepared  and  used,  as  he  contends, 
lonof  before  the  cominj]^  of  Christ.*  But 
many  of  the  best  judges  of  Jewish  antiquities 
consider  that  learned  and  laborious  writer  as 
having  altogether  failed  to  establish  his  posi- 
tion. And  this  has  been  the  case  with  some 
of  his  own  denomination,  who,  notwithstand- 
ing all  their  habits  and  preferences  on  the 
side  of  liturgies,  have  been  constrained  to 
believe  that  some  of  these  "eighteen  prayers" 

*  Connection,  Part  i.  Book  vi. 


PUBLIC    PRAYER.  141 

bear  internal  proof  of  having  been  composed 
long  after  the  coming  of  Christ.*  Even  in 
the  temple  service,  for  which  so  ample  a  pro- 
vision of  forms  was  furnished,  there  was  no 
prescribed  form  of  prayer ;  and  even  in  the 
synagogue,  or  ordinary  Sabbatical  service  of 
the  later  Jews,  it  has  not  been  shown  that 
they  had  any  prescribed  prayers,  and  far  less 
that  they  were  confined  to  them.  If  they 
had  any  such  imposed  forms,  it  is  indeed 
wonderful  that  we  do  not  find  in  all  the  in- 
spired writings,  in  the  works  of  Josephus  or 
Philo,  or  in  any  other  authentic  writing,  the 
least  hint  or  allusion  respecting  them. 

11.  We  are  referred  by  the  advocates  of 
liturgies  to  that  form  or  method  of  prayer 
which  was  given  by  the  Saviour  to  his  disci- 
ples, commonly  called  the  Lord's  Prayer,  as 
presenting  a  plain  example  of  that  for  which 
thev  contend.  The  remarks  made  in  the 
preceding  chapter  in  regard  to  this  prayer,  it 
is  not  necessary  here  to  repeat.  But  it  is 
believed  that  every  impartial  reader  w411 
deem  them  quite  sufficient  to  destroy  the 
force   of  the  whole  plea  drawn  from   this 

*  Whitaker's  Origin  of  Arianism,  Chap.  iv.  Sect.  ii.  p.  302. 

13 


142  THOUGHTS    ON 

source,  as  an  argument  in  favour  of  pre- 
scribed forms  of  prayer.  If  we  do  not  find 
that  prayer  recorded  in  the  same  words  by 
any  two  of  the  Evangelists;  if  it  be  adapted 
in  its  style  and  structure  to  the  Old,  rather 
than  the  New  Testament  dispensation;  if  it 
speak  of  the  kingdom  of  God  as  not  yet 
come;  if  it  ask  for  nothing  in  the  name  of 
Christ,  which  was  afterwards  so  strictly  en- 
joined; if  after  the  resurrection  and  ascen- 
sion of  the  Saviour,  when  the  New  Testa- 
ment Church  was  actually  set  up,  we  hear 
nothing  more  of  this  prayer  as  being  at  all  in 
use  in  the  apostoUc  age;  surely  all  these  con- 
siderations concur  in  proving  that  it  could 
not  have  been  intended  by  the  Master  to 
enjoin  it  upon  his  disciples  to  be  observed  as 
an  exact  and  permanent  form. 

Accordingly  it  is  remarkable,  as  observed 
in  the  preceding  chapter,  that  Augustine^  in 
the  fourth  century,  expresses  the  decisive 
opinion  that  Christ  intended  this  prayer  as  a 
model  rather  than  as  a  form;  that  he  did  not 
mean  to  teach  his  disciples  what  words  they 
should  use  in  prayer,  but  what  things  they 
should  pray  for;  and  understands  it  to  be 
meant  chiefly  as  a  directory  for  secret  and 


PUBLIC    PRAYER.  143 

mental  prayer,  where  words  are  not  neces- 
sary.* 

III.  The  advocates  of  liturgies  assure  us 
that  such  prescribed  forms  of  prayer  were 
used  in  the  apostolic  age,  and  that  they  have 
been  constantly  in  use  in  the  purest  and 
most  enlightened  portions  of  the  Christian 
Church  in  all  ages.  But,  unless  I  am  greatly 
deceived,  it  has  been  demonstrated  in  the 
preceding  chapter  that  no  such  statement 
can  be  made  with  truth ;  nay,  that  the  con- 
trary appears  from  all  authentic  history.  It 
is  indeed  evident  that  in  the  early  church  the 
Christians  had  psalms  and  hymns,  which 
they  had  adopted,  and  which  they  agreed  in 
singing ;  that  in  administering  baptism,  and 
the  sacramental  supper,  they  w^ere  accus- 
tomed to  employ  the  simple  forms  of  admin- 
istration found  in  the  New  Testament;  and 
that  in  dismissing  their  worshipping  assem- 
blies, they  were  wont  commonly  to  pronounce 
the  apostolical  benediction.  But  are  there 
any  regular  churches  on  earth,  even  those 
wdiich  most  entirely  and  confessedly  exclude 
liturgies,  which  do  not  employ  all  the  same 
auxiliaries  in  conducting  the  service  of  the 

*  De  Magistro,  Cap.  i. 


144  THOUGHTS    ON 

sanctuary?  The  Presbyterian  Church  has 
precisely  all  these;  and  yet  is  generally  re- 
presented, and  by  some  reproached,  as  having 
no  liturg;^ .  Indeed,  would  it  be  possible  to 
unite  in  singing  psalms  or  hymns  without 
having  them  prepared  and  agreed  upon  be- 
fore hand  ?  Is  it  an  evidence,  then,  either  of 
good  sense,  or  of  candour,  to  employ  the  ac- 
knowledged use  of  forms  in  the  psalmody  of 
the  early  church  as  an  argument  in  favour  of 
prescribed,  and  against  free  prayer  ?  But  the 
simple  and  only  proper  question  to  be  here 
decided,  is.  Had  the  Christian  Church,  du- 
ring the  first  five  hundred  years  after  Christ, 
prescribed  forms  of  prayer,  to  which  she  was 
confined,  or  which  she  commonly  employed 
in  conducting  her  public  devotions?  How 
this  question  ought  to  be  answered,  has  been 
shown,  if  I  mistake  not,  conclusively  in  the 
preceding  chapter. 

IV.  A  further  argument,  frequently  urged 
by  the  friends  of  liturgies  against  extempo- 
rary prayer,  is,  that  it  is  difficult  to  follow 
any  one  who  does  not  pray  by  a  form ;  in- 
deed, that  we  cannot  know  whether  we  can 
join  him  in  each  successive  sentence  until 
the  sentence  is  finished  :  so  that  we  must  be 


rUBL'^C     PRAYER.  145 

constantly  kept  in  suspense  until  each  peti- 
tion is  completed.  This  objection  to  extem- 
porary prayer  is  chiefly  imaginary.  The 
difficulty  which  it  represents  as  so  formida- 
ble, is  never  really  serious,  and  by  habit  is 
soon  entirely  overcome.  Those  v^ho  have 
complained  of  it  at  first,  have  acknowledged 
that,  in  a  very  little  time,  it  ceased  to  incom- 
mode them.  The  operations  of  the  mind  are 
so  rapid,  that  the  moment  a  sober  and  scrip- 
tural petition  is  uttered,  we  can  at  once  adopt 
it  as  our  own.  And,  indeed,  if  free  prayer 
be  conducted  in  the  best  manner — that  is,  if 
it  be  founded  on  the  matter  and  manner  of 
the  word  of  God,  and  abound  in  scriptural 
language,  all  who  are  familiar  with  the  Bible 
can,  of  course,  concur  in  and  follow  it  with- 
out the  least  hesitation  or  embarrassment. 

V.  Another  plea  often  urged  in  favour  of 
established  liturgies,  is,  that  when  construct- 
ed upon  evangelical  principles,  they  serve  to 
perpetuate  truth  in  the  community  by  which 
they  are  used,  and  thus  operate  as  a  barrier 
against  the  inroads  of  error.  We  have  the 
most  palpable  and  undeniable  evidence  that 
this  argument  is  far  from  being  conclusive. 
There  is,  perhaps,  no  church  in  the  world  in 
13* 


146  THOUGHTS    ON 

which,  for  the  last  three  hundred  years, 
there  has  been  a  more  constant  use,  and  a 
more  sovereign  sway  of  their  church  service, 
than  in  the  Church  of  England.  But  has 
her  liturgy  kept  that  church  sound  and  pure, 
in  accordance  with  the  creed  of  those  who 
formed  it?  Far  from  it.  In  that  church, 
the  number  of  the  clergy  and  others  who 
embrace  and  love  the  principles  embodied  in 
their  articles  and  devotional  forms,  is  compa- 
ratively small,  probably  amounting  to  much 
less  than  a  quarter,  or  sixth  part  of  the 
whole,  and  all  manner  of  opinions,  from  the 
highest  Calvinism  to  the  lowest  Socinianism, 
may  be  found  among  those  who  daily  repeat 
and  laud  the  same  liturgy.  What  shall  we 
say  of  the  sovereign  power  of  a  liturgy  as  a 
barrier  against  error,  when  w^e  find  orthodox 
and  evangelical  men,  and  the  most  tho- 
roughly Popish  Puseyites  that  ever  entered 
a  sanctuary,  repeating  the  same  words  every 
Sabbath  with  apparent  cordiality  ? 

But  against  those  who  employ  this  argu- 
ment, the  tables  may  be  effectually  turned. 
How  often,  nay,  how  much  more  frequently 
than  otherwise,  have  the  liturgical  services 
of  different  churches  served  to  countenance, 


PUBLIC    PRAYER.  147 

extend,  and  perpetuate  the  most  corrupt 
errors,  and  the  most  degrading  supersti- 
tions !  What  have  been  the  effects  of  the 
ecclesiastical  formularies  of  the  Romish 
Church,  and  of  the  various  branches  of 
the  Greek  and  Oriental  churches?  Have 
theij  proved  barriers  against  error?  Have 
they  not  rather  formed  a  sore  bondage  for  ex- 
tending and  perpetuating  corruption  ?  What 
has  been  the  effect  of  certain  features  in  the 
liturgy  of  the  Church  of  England ;  such  as 
those  v^hich  plainly  imply  and  teach  baptis- 
mal regeneration,  and  a  number  of  other 
things  savouring  of  Popish  origin?  Have 
not  error  and  superstition  been  by  these 
means  countenanced,  recommended,  and  es- 
tablished ?  Have  not  many  enlightened  and 
pious  minds  been  grieved  at  the  necessity 
laid  upon  them  to  repeat,  in  the  presence  of 
God,  w^ithout  the  change  of  a  word,  these 
portions  of  their  prescribed  forms?  And 
have  not  thousands  wished  in  vain  for  an 
alteration  in  that  which  incontrolable  au- 
thority compelled  them  verhatwi  to  employ  ? 
What  becomes  of  the  preservative  against 
error  in  such  a  case  as  this  ?  True,  the  pre- 
cious doctrines  of  the  Trinity,  of  the  divinity 


148  THOUGHTS    ON 

of  Christ,  of  redemption  through  his  atoning 
blood,  and  of  justification  by  his  righteous- 
ness, are  so  interwoven  with  that  whole 
formulary,  that  no  one  can  honestly  use  it 
w4io  does  not  cordially  believe  in  these  great 
doctrines  of  the  evangelical  system.  And 
yet  how  many  hundreds  have  actually  been 
in  the  habit  of  repeating  it  all  their  lives, 
who  did  not  believe  one  word  of  any  of 
these  doctrines,  and  who  were,  of  course, 
habitually  guilty  of  that  to  which  it  is  diffi- 
cult, consistently  with  Christian  courtesy,  to 
give  an  appropriate  name  ! 

VI.  The  last  plea  in  favour  of  prescribed 
forms  of  prayer  which  will  be  mentioned,  is, 
that  they  only  can  effectually  prevent  those 
crude,  inappropriate  and  revolting  effusions 
which  are  so  apt  to  characterize  the  public 
prayers  of  those  who  conduct  them  without 
a  form.  This  is,  in  fact,  the  most  plausible 
argument  in  the  whole  catalogue  in  favour 
of  litursfies,  and  one  which  it  becomes  the 
friends  of  free  prayer  seriously  to  ponder  in 
their  minds,  and  to  regard  as  a  stimulus  to 
attention  and  improvement.  True,  indeed, 
litursfical  services  themselves  have  some- 
tim.es  been  performed  under  circumstances, 


PUBLIC    PRAYER.  149 

and  in  such  a  manner  as  to  revolt  every  en- 
lightened and  tasteful  mind.  The  annals  of 
the  Church,  if  minutely  examined,  would 
furnish  many  such  revolting  examples.  Still 
this  fact  does  not  justify  the  unseemly  cha- 
racteristics of  extempore  prayer  wherever 
they  occur.  It  cannot  be  denied,  that  this 
part  of  the  service  of  the  sanctuary  has  not 
commonly  received  that  degree  of  attention, 
and  been  marked  with  that  degree  of  excel- 
lence which  ought  to  have  been  reached. 
The  true  remedy,  however,  is,  not  to  have 
recourse  to  liturgies ;  but  to  apply  to  those 
means  which  will  prepare  to  lead  in  public 
devotions  in  a  fluent,  appropriate,  acceptable 
and  edifying  manner.  We  have  seen  what 
means  Augustine  recommended  for  correct- 
ing the  faults  of  extempore  prayer  in  his 
day;  not  to  resort  to  liturgies,  which  had  not 
been  introduced;  but  to  seek  counsel  and 
aid  from  the  more  experienced,  pious  and 
wise. 

So  much  for  the  arguments  usually  ad- 
duced in  favour  of  liturgies.  Let  us  now 
turn  to  those  considerations  which  satisfy 
Presbyterians  that  the  liturgical  plan  of  pub- 
lic worship   is   not  the   most  eligible,   and 


150  THOUGHTS    ON 

which  lead  them  to  a  corresponding  prac- 
tice.    And, 

I.  Why  ought  public  prayers  to  be  pre- 
scribed and  imposed  more  than  discourses 
from  the  pulpit?  It  is  well  known,  indeed, 
that  at  an  early  period  of  the  proceedings  for 
reformino^  the  Church  of  E norland,  two  books 
of  ''Homilies,"  or  popular  sermons,  were  ac- 
tually prepared,  and  put  into  the  hands  of 
the  officiating  clergy  to  be  read  in  order,  and 
in  rotation  in  all  their  pulpits.  Yet  I  know 
not  that  even  then  ministers  of  acknowledged 
learning  and  talents  were  forbidden  to  com- 
pose and  deliver  such  sermons  as  they 
thought  proper  to  give.  But  why  should 
restraint  be  exercised  with  regard  to  prayer, 
and  not  to  preaching?  If  it  be  alleged  that 
in  prayer  we  speak  to  God,  and,  therefore, 
ought  to  exercise  great  reverence  and  con- 
sideration; is  it  not  equally  evident  that  in 
faithful  gospel  preaching,  it  is  God  speaking 
to  us  by  his  accredited  servant ;  and  that,  of 
course,  we  ou^^ht  to  ''  take  H^ed"  with  no  less 
attention,  reverence,  and  awe,  ''how  and 
what  we  hear?"  Why,  then,  is  it  more  safe 
or  more  wise  to  permit  ministers  to  preach 
as  they  please,  than  it  is  to  allow  them  to 


PUBLIC    PRAYER.  151 

pray  as  they  please?  If  it  be  said,  that  the 
mass  of  ministers  are  now  more  enlightened 
and  pious  than  they  were  when  those  formu- 
laries were  composed  for  their  use,  the  an- 
swer may  be  admitted ;  but  it  applies  equally 
to  the  prayers  as  to  the  instructions  of  the 
sanctuary. 

11.  We  are  persuaded  that  liturgies  have 
no  countenance  in  the  word  of  God,  and 
were  unknow^n  in  the  primitive  apostolic 
Church;  and,  as  Protestants,  we  feel  bound 
to  adopt  and  act  upon  the  principle,  that 
that  which  is  not  contained  in  Holy  Scrip- 
ture, or  which  cannot,  by  good  and  neces- 
sary consequence,  be  deduced  from  that 
which  is  contained  in  it,  ought  to  have  no 
place  in  the  Church  of  God.  In  reply  to 
this  argument,  it  has  been  strangely  and 
weakly  alleged,  by  those  who  have  been 
constrained  to  yield  to  the  force  of  historical 
testimony  on  this  subject,  that  the  only  rea- 
son why  liturgies  were  not  used  in  the 
infancy  of  the  Church,  was,  that  the  ene- 
mies of  Christianity  were  so  numerous,  and 
those  who  united  in  her  worship  were  so 
very  few,  that  there  were  none  to  make  the 
necessary  responses,  and  that  it  was  judged 


152  THOUGHTS    ON 

better  not  to  use  prescribed  forms  at  all  than 
to  use  them  imperfectly.  Those  who  are 
capable  of  satisfying  themselves  with  this 
subterfuge,  forget  that  the  preachers  of  the 
gospel,  at  the  earliest  period  of  their  minis- 
try, went  forth,  not  alone,  but  ''  two  and  two;" 
that  scarcely  any  case  can  be  imagined  in 
which  one  or  more  auxiliary  voices  might 
not  have  been  put  in  requisition;  and  that, 
if  this  mode  of  worship  had  been  deemed  by 
the  great  Head  of  the  Church  not  only  most 
eligible,  but  so  important  to  Christian  edifica- 
tion as  many  of  its  advocates  now  deem  it, 
nothing  would  have  been  more  easy  than  for 
the  omnipotent  King  of  Zion  so  to  order  the 
affairs  of  his  Church,  from  the  outset,  as  to 
open  the  way  for  its  introduction.  The  truth 
is,  however,  that  even  in  Jerusalem,  where 
there  w^ere  thousands  of  Christians,  and  in 
Antioch,  w^here  there  were  also  many,  and 
where,  of  course,  responses  would  have  been 
easy,  we  find  no  such  practice  recorded,  or 
even  hinted  at.  There  was  manifestly  no 
such  thing. 

III.  We  not  only  find  no  evidence  of  any 
prescribed  forms  of  prayer  having  been  used 
in  the  apostolic  age;  but  we  do  find  testi- 


PUBLIC    PRAYER.  153 

mony  which  plainly  implies  that  no  such 
forms  were  either  prescribed  or  in  use  in  the 
apostolic  churches.  If  such  forms  had  been 
established,  where  was  the  occasion,  or  even 
the  propriety  of  Paul's  exhorting  Timothy  to 
take  care  that  "prayers,  intercessions,  and 
giving  of  thanks  be  made  for  all  men ;  for 
kings,  and  all  in  authority,  that  the  people 
might  lead  quiet  and  peaceable  lives  in  all 
godliness  and  honesty?*  Can  we  suppose 
that  liturgies  had  then  been  formed  and 
established  by  the  authority  of  inspired  men? 
If  so,  had  these  subjects  of  petition  been 
omitted  in  the  prescribed  formulary?  This 
supposition  would  be  strange  indeed  in  re- 
gard to  a  liturgy  formed  by  apostolic  men. 
And  if  there  had  been  no  forms  prescribed, 
how  came  it  to  pass  that  the  Apostle,  in  pro- 
viding for  the  appropriate  performance  of 
this  part  of  the  service  of  the  sanctuary,  con- 
tented himself  w^ith  giving  a  general  *'  direc- 
tory," rather  than  prescribing  a  precise  form 
of  words?  Truly,  it  is  impossible  for  an  im- 
partial mind  to  examine  the  New  Testament 
without  perceiving  that  it  gives  no  counte- 

*  1  Tim.  ii.  1. 

14 


154  THOUGHTS    ON 

nance  whatever  to  such  a  system  of  rituaUsm 
as  that  for  which  the  zealous  advocates  of 
liturories  contend. 

Prescribed  forms  of  prayer  appear  to  have 
been  unknown  in  the  Christian  Church  for 
several  hundred  years  after  Christ.  If  the 
writer  of  these  pages  is  not  deceived,  he  has 
already  produced  ample  proof  of  this.  That 
testimony  need  not  be  repeated  here.  And 
indeed  this  fact  is  not  denied  by  some  of  the 
most  learned  and  zealous  advocates  of  liturgi- 
cal services.  Now,  that  which  had  no  place 
in  the  earliest,  purest,  and  best  periods  of  the 
history  of  the  Church,  it  surely  cannot  re- 
quire much  argument  to  show,  is  not  essen- 
tial to  the  edification  of  the  body  of  Christ, 
and  ouo^ht  not  to  be  considered  as  bindincr  on 
his  disciples.  Some,  indeed,  have  been  so 
unreasonable  as  to  contend,  that,  although  no 
single  public  prayer  was  reduced  to  writing 
for  the  first  four  or  five  hundred  years  after 
Christ,  yet  much,  if  not  the  greater  part,  of 
the  public  prayer  of  that  period  was  repeated 
from  memory.  This  is  a  supposition  as  in- 
credible as  it  is  gratuitous.  That  which  is 
delivered  from  memory  is,  of  course,  some- 
thing previously  composed.     But  where  did 


PUBLIC    PRAYER.  155 

those  who  committed  to  memory  and  repeat- 
ed these  prayers,  obtain  them?  When,  and 
by  whom  were  they  composed?  Were  they, 
as  some  dreamers  imagine  to  have  been  the 
case  with  regard  to  the  Homeric  poems — 
floating  in  the  popular  mind  for  generations 
before  they  were  committed  to  writing  ?  If 
so,  the  difficulty  is  not  yet  solved.  Was  the 
Church  their  original  parent?  or  did  they 
originate  in  some  single  ''master  mind,'' 
without  the  Church's  authority?  If  so, 
where  is  the  evidence,  on  either  supposition? 
Surely  it  is  unreasonable,  in  a  historical  ar- 
gument, to  ask  us  to  be  satisfied  with  imagi- 
nation or  conjecture,  instead  of  testimony. 

But  if,  by  alleging  the  early  prayers  to 
have  been  memoriter,  be  meant,  that  those 
who  offered  them,  seldom  uttered  anything 
but  that  which  they  had  either  found  in  the 
Bible,  or  had  heard  from  the  wise  and  pious 
wdio  had  gone  before  them  ;  it  was  probably 
even  so,  though  there  is  absolutely  no  direct 
evidence  to  that  amount  in  early  Christian 
antiquity.  But  nothing  can  be  more  proba- 
ble. That,  however,  is  no  argument  against 
that  prayer  having  been,  throughout,  extem- 
poraneous.    For  there  is  probably  no  leader 


156  THOUGHTS    ON 

in  extempore  prayer  at  this  hour  who  is 
often  found  to  utter  anything  but  what  he 
has  found  in  substance  in  sacred  Scripture, 
or  has  heard,  directly  or  indirectly,  from  the 
lips  of  some  venerated  father  of  the  church. 
IV.  Confining  ministers  to  forms  of 
prayer  in  public  worship  tends  to  restrain 
and  discourage  both  the  spirit  and  the  gift 
of  prayer.  The  constant  repetition  of  the 
same  words,  from  year  to  year,  is,  undoubt- 
edly, adapted,  with  multitudes  of  persons, 
to  produce  dullness  and  a  loss  of  interest. 
We  are  very  sure  that  it  is  so  with  not  a 
few.  Bishop  Wilkins,  though  a  firm  friend 
to  the  use  of  liturgies,  when  needed,  argues 
strongly  against  confining  ourselves  to  such 
^'crutches,"  as  he  emphatically  calls  them; 
and  expresses  the  opinion,  that  giving  vent 
to  the  desires  and  affections  of  the  heart  in 
extemporary  prayer,  is  highly  favourable  to 
lively  religious  feeling  and  growth  in  grace. 
The  following  sentences  are  decisively  ex- 
pressive of  this  opinion.  ^^  For  any  one  to 
sit  down  and  satisfy  himself  with  this  book- 
prayer,  or  some  prescript  form,  so  as  to  go 
no  further,  this  were  still  to  remain  in  his 
infancy,  and  not  to  grow  up  into  his  new 


PUBLIC   PRAYER.  157 

nature.  This  would  be  as  if  a  man  who 
had  once  need  of  crutches,  should  always 
afterwards  make  use  of  them,  and  so  neces- 
sitate himself  to  a  continual  impotence.  It 
is  the  duty  of  every  Christian  to  grow  and 
increase  in  all  the  parts  of  Christianity,  as 
well  gifts  as  graces;  to  exercise  and  improve 
every  holy  gift,  and  not  to  stifle  any  of  those 
abilities  wherewith  God  hath  endowed  them. 
Now,  how  can  a  man  be  said  to  live  suitable 
to  these  rules  who  does  not  put  forth  himself 
in  some  attempts  and  endeavours  of  this  kind? 
And,  then,  besides,  how  can  a  man  suit  his 
desires  unto  several  emergencies?  What 
one  says  of  counsel  to  be  had  from  books,  may 
be  fitly  applied  to  this  prayer  by  book;  that 
it  is  commonly  of  itself  something  flat  and 
dead,  floating  for  the  most  part  too  much  in 
generalities,  and  not  particular  enough  for 
each  several  occasion.  There  is  not  that 
life  and  vigour  in  it,  to  engage  the  affections, 
as  when  it  proceeds  immediately  from  the 
soul  itself,  and  is  the  natural  expression  of 
those  particulars  whereof  we  are  most  sen- 
sible."* 

■*  Discourse  concerning-  the  Gifl  of  Prayer,  &c.,  chap.  ii. 
pp.  9,  10. 

14* 


158  THOUGHTS   ON 

The  same  opinion  is  also  expressed  by 
Bishop  Hall,  in  a  work  written  at  a  period 
when  the  subject  of  liturgies  was  discussed 
in  his  church  with  great  learning  and  warmth, 
in  which  he  delivers  his  opinion  in  the  fol- 
lowing decisive  and  pointed  language. 

^' Far  be  it  from  me  to  dishearten  any  good 
Christian  from  the  use  of  conceived  prayer 
in  his  private  devotions,  and  upon  occasion 
also  in  public.  I  would  hate  to  be  guilty  of 
pouring  so  much  water  on  the  spirit,  to 
which  I  would  gladly  add  oil  rather.  No, 
let  the  full  soul  freely  pour  out  itself  in  gra- 
cious expressions  of  its  holy  thoughts  into  the 
bosom  of  the  Almighty.  Let  both  the  sud- 
den flashes  of  our  quick  ejaculations,  and  the 
constant  flames  of  our  more  fixed  concep- 
tions, mount  up  from  the  altar  of  a  zealous 
heart  unto  the  throne  of  grace;  and  if  there 
be  some  stops  or  solecisms  in  the  fervent 
utterance  of  our  private  wants,  these  are  so 
far  from  being  offensive,  that  they  are  the 
most  pleasing  music  in  the  ears  of  that  God 
unto  whom  our  prayers  come.  Let  them  be 
broken  off  with  sighs  and  sobs,  and  incon- 
gruities of  our  delivery ;  our  good  God  is  no 
otherwise  affected  to  this  imperfect  elocution 


PUBLIC    PRAYER.  159 

than  an  indulgent  parent  is  to  the  dipped 
and  broken  language  of  his  dear  child,  which 
is  more  delightful  to  him  than  any  other's 
smooth  oratory.  This  is  not  to  be  opposed 
in  another  by  any  man  that  hath  found  the 
true  operations  of  this  grace  in  himself.  What 
I  have  professed  concerning  conceived  prayer, 
is  that  which  I  have  ever  allowed,  ever  prac- 
tised, both  in  private  and  pubUc.  God  is  a 
free  Spirit,  and  so  should  ours  be  in  pouring 
out  our  voluntary  devotions  "upon  all  occa- 
sions. Nothing  hinders  but  that  this  liberty 
and  a  public  liturgy  should  be  good  friends, 
and  go  hand  in  hand  together;  and  whosoever 
would  forcibly  separate  them,  let  them  bear 
their  own  blame.  The  over  vigorous  press- 
ing of  the  liturgy  to  the  jostling  out  of 
preaching  and  of  conceived  prayer,  never 
was  intended  either  by  the  law  makers  or  by 
the  moderate  governors  of  the  church. "*^ 

I  have  known  persons  who  in  early  life 
were  in  the  habitual  use  of  extemporary 
prayer,  and  who  were  then  remarkably  fer- 
vent and  fluent  in  that  exercise;  but  who, 
afterwards,  from  long  confinement  to  forms, 

*  Humble  Remonstrance  for  Liturgy  and  Episcopacy,  and 
Defence  of  the  Remonstrance. 


160  THOUGHTS   ON 

in  a  great  measure  lost  the  gift  of  extempo- 
raneous prayer,  and  became  embarrassed 
whenever  they  undertook  to  lead  in  social 
devotion.  Examples  of  this  might  easily  be 
selected,  were  it  not  inexpedient  to  detail  per- 
sonal anecdotes  concerning  men  highly  re- 
spectable for  piety  as  well  as  intelligence, 
and  on  a  subject  too  grave  for  ludicrous  asso- 
ciations. We  had  republished  in  this  coun- 
try, a  few  years  ago,  a  pamphlet  entitled 
*'  Scotch  Presbyterian  Eloquence  Displayed," 
in  which  great  pains  were  taken  by  a  friend 
of  liturgies  to  pour  ridicule  upon  extempora- 
neous prayer  by  quoting,  or  feigning  speci- 
mens of  it  from  the  mouths  of  Presbyterian 
ministers.  It  would  not  be  difficult  to  pro- 
duce an  equally  extended  array  of  real  cases 
in  which  Episcopal  ministers,  when  cut  off 
from  the  use  of  their  prayer-books,  have  been 
perplexed  and  helpless  to  a  deplorable  degree. 
It  is  said  of  the  celebrated  Bishop  Patrick, 
that  he  had  once  remarkably  excelled  in  free 
prayer;  but  that,  toward  the  close  of  life, 
lodging  at  the  house  of  a  dissenter,  with 
whom  he  had  been  long  and  affectionately 
intimate,  he  was  requested  to  take  the  lead 
in  family-worship,  which  he  undertook;  but 


PUBLIC    PRAYER.  161 

was  so  much  embarrassed,  that  he  broke  off 
in  the  midst  of  the  prayer,  arose  from  his 
knees,  and  apologized  to  his  friend  for  his 
inability  to  proceed.  His  friend,  perhaps 
more  faithful  than  delicate,  approaching  him, 
said — "  My  friend,  you  have  made  a  misera- 
ble exchange  for  your  lawn  sleeves  and  your 
mitre."  This  anecdote  is  related,  not  for  the 
purpose  of  depreciating  the  character  of  a 
truly  eminent  man,  but  to  show,  by  a  strong 
case,  that,  even  a  man  possessing  all  the 
talents,  learning,  and  piety,  conceded  to 
Bishop  Patrick,  if  he  ceases  to  exercise  the 
gift  of  free  prayer,  will  soon  in  a  great  mea- 
sure lose  it. 

V.  No  prescribed  forms  of  prayer,  how- 
ever ample  or  diversified,  can  be  accommo- 
dated to  all  the  circumstances,  exigencies, 
and  wants  of  either  individual  Christians,  or 
a  number  of  worshipping  assemblies.  Not 
only  special  dispensations  of  Providence,  and 
the  continual  changes  going  on  in  the  church 
and  the  world;  but  the  unceasing  changes  in 
the  state  of  our  own  minds,  can  never  be 
appropriately  and  fully  expressed  by  any 
prescribed  and  immutable  form.  Now,  when 
cases  of  this  kind  occur,  which  are  not  pro- 


162  THOUGHTS    ON 

vided  for  in  the  prescribed  form,  what  is  to 
be  done?  Either  extemporary  prayer  must 
be  ventured  upon,  or  the  cases  in  question 
cannot  be  carried  at  all  before  the  throne  of 
grace. 

A  practical  comment  on  this  consideration 
was  presented  at  the  General  Convention  of 
the  Protestant  Episcopal  Church  in  the 
United  States,  which  met  last  year,  (1847.) 
One  of  the  clerical  members  of  that  body, 
in  the  course  of  its  proceedings,  stated  that, 
a  short  time  before,  a  pious  and  grateful 
mother  requested  him  to  offer  public  thanks 
to  God,  on  her  behalf,  for  a  signal  domestic 
mercy.  He  was  obliged,  as  he  stated,  to  in- 
form her,  that  the  Church  had  made  no  spe- 
cific provision  for  returning  thanks  in  such 
cases;  and  that  he  was  not  able  to  comply 
with  her  request.  He,  therefore,  suggested, 
wdiether  it  would  not  be  expedient  to  frame  a 
new  office  adapted  to  such  a  case,  and  add  it 
to  the  liturgy.  His  proposal  was  laid  on  the 
table,  and  eventually  dismissed,  on  the  dis- 
tinct plea,  that  it  was  not  desirable  to  favour 
innovation ;  that  they  had  a  liturgy  venera- 
ble for  its  age,  and  sufficiently  comprehen- 
sive for  all  desirable .  purposes ;  and  that  it 


PUBLIC    PRAYER.  163 

was  not  wise  to  make  provision  in  detail  for 
such  cases  as  that  which  he  had  proposed. 

VI.  It  is  no  small  argument  against  con- 
fining ministers  and  people  to  a  prescribed 
form,  that  whenever  religion  is  in  a  lively 
state  in  the  heart  of  a  minister  accustomed 
to  use  a  liturgy,  and  especially  when  it  is 
powerfully  revived  among  the  members  of 
his  church,  his  form  of  prayer  will  seldom 
fail  to  be  deemed  more  or  less  of  a  restraint, 
and  liberty  of  free  prayer  to  be  desired. 
And  this  feeling  will  commonly  either  vent 
itself  in  fervent,  extemporary  prayer,  or  ex- 
perience a  sense  of  painful  restraint  under 
the  prohibition ;  and  perhaps  be  sensible  of 
a  diminution  of  spiritual  life  and  enjoyment. 
The  excellent  Mr.  Baxter  remarks,  that  "  a 
constant  form  is  a  certain  way  to  bring  the 
soul  to  a  cold,  insensible,  formal  worship."* 
This  language  is  by  no  means  intended  to 
assert,  that  there  can  be  no  real  fervour  of  de- 
votion where  a  form  is  constantly  used,  and 
even  continued  fervour  to  the  end  ofhfe; 
but  that  strict  confinement  to  such  a  form 
has  a  tendency  to  impair  the  warmth  and 
the  spirit  of  prayer;   and  that  indulging  the 

*  Five  Disputations,  &c.,  p.  385. 


164  THOUGHTS   ON 

love  of  variety  which  is  inherent  in  human 
nature,  is  friendly  to  vivid  feeling,  and  heart- 
felt impression. 

Besides,  there  are  circumstances  and  situ- 
ations in  which  a  prescribed  and  often  re- 
peated form,  however  comprehensive  and 
good,  is  not  found  to  meet  all  the  feelings 
and  desires  of  a  devout  soul  breathing  after 
heaven.  And  hence  there  are  moments 
w^hen  those  who,  both  by  conviction  and 
habit,  are  most  devoted  to  the  use  of  liturgi- 
cal forms,  are  willing  to  lay  them  aside.  It 
is  recorded  of  the  celebrated  Archbishop 
Seeker,  whose  learning,  talents,  and  warm 
attachment  to  the  formularies  of  his  church 
have  been  exceeded  by  few,  that  when  he 
was  confined  to  his  bed  by  a  broken  limb, 
which  ultimately  terminated  his  life,  he  was 
visited  at  Lambeth  by  the  Rev.  Mr.  Talbot, 
a  Presbyter  of  his  own  church,  who  was 
remarkably  pious,  and  who  had  long  been 
on  terms  of  great  intimacy  with  him.  The 
dying  prelate  said  to  him,  in  the  course 
of  the  interview — "Talbot,  you  will  pray 
with  me;"  and  when  he  saw  Mr.  Talbot  ris- 
ing to  look  for  a  prayer-book,  he  added — 
"That  is  not  what  Iwant  now ;  kneel  down 


PUBLIC    TRAYER.  165 

by  me,  and  pray  for  me  in  the  way  I  know 
you  are  used  to  do."  The  pious  man  did  as 
he  was  requested.  He  poured  out  his  heart 
in  feeUng  and  affectionate  intercession  for 
his  illustrious  friend,  and  took  leave  of  him 
for  the  last  time.* 

VII.  More  than  all  this;  there  are  exi- 
o^encies  in  human  life,  in  which  the  feelincr 
heart  is  not  only  willing  to  lay  aside  pre- 
scribed forms  as  inadequate  to  the  expres- 
sion of  our  M^ants,  but  to  turn  away  from 
them  as  in  a  great  measure  inapplicable. 
Let  us  figure  to  ourselves  the  situation  of 
the  large  number  of  passengers  who  per- 
ished in  the  unfortunate  steamer  Atlantic, 
on  the  Long  Island  Sound,  several  years 
ago.  The  painful  uncertainty,  for  a  number 
of  hours  together,  the  protracted  sufferings, 
and  the  final  destruction  of  a  large  company 
of  passengers,  will  not  soon  be  forgotten  by 
any  who  read  the  strong  descriptions  of  that 
agonizing  scene  given  at  the  time.  Among 
the  large  number  who  met  their  death  on 
that  melancholy  occasion,  there  were  some 
truly  pious  people ;  some  qualified  and  dis- 

*  Quoted  by  the  Rev.  Professor  Porter,  of  Andovcr,  in  his 
Lectures  on  Homiletics. 

15 


166  THOUGHTS    ON 

])osed  to  take  refuge  in  the  hopes  and  duties 
of  religion.  But  what  would  have  been  their 
situation  if,  in  the  few  broken  opportunities 
for  social  prayer  which  w^ere  allow^ed  them, 
they  had  been  confined  to  liturgical  forms? 
The  very  thought  is  revolting  to  the  intelli- 
gent and  pious  mind.  Surely  the  most  ser- 
vile admirers  of  such  forms  must  see  that 
something  else  was  needed  on  such  an  occa- 
sion as  this. 

In  like  manner,  let  us  contemplate  the 
situation  of  a  body  of  people  like  that  of  the 
inhabitants  of  Paris,  a  few^  months  ago,  when 
an  enormous  infuriated  mob  rose  up  against 
the  government;  when  the  whole  country 
was  agitated  and  alarmed;  when  thousands 
on  both  sides  fell  victims  to  the  violence  of 
civil  w^ar ;  and  when,  for  four  days  together, 
the  population  of  that  great  city  knew  not 
but  that  every  house  would  be  a  scene  of 
blood.  It  is  to  be  feared  that  few,  compara- 
tively, of  that  agitated  and  infuriated  mass 
had  any  disposition  to  pray,  or  any  scriptu- 
ral or  intelligent  views  of  a  throne  of  grace. 
But  wdiat  liturgy  was  ever  adapted,  or  could 
possibly  be  adapted,  to  such  a  scene  as  that? 
Suppose  the  anxious,  aching  heart,  occupied 


PUBLIC    TRAYER.  167 

in  pouring  out  all  the  fulness  of  its  solici- 
tudes, and  all  the  urgency  of  its  wants,  at 
such  a  time,  into  the  ears  of  the  Lord  of 
Sabaoth;  or  suppose  a  praying  circle,  in  a 
retired  street,  if  any  street,  at  such  a  season, 
could  be  retired,  and  to  have  no  other  means 
of  directing  their  petitions  than  the  pages  of 
a  stated  liturgy — what  w^ould  be  their  feel- 
ings? Could  they  possibly  regard  the  ])ro- 
vision  as  either  seasonable  or  satisfying  ? 
Could  they,  by  means  of  such  a  form,  cry  to 
their  covenant  God,  with  the  plenary  utter- 
ance of  the  heart,  as  the  people  of  God  evi- 
dently did  under  the  Old  and  the  New  Tes- 
tament dispensations,  when  visited  with  spe- 
cial trials? 

Take  a  single  case  more.  Not  long  since, 
in  one  of  the  steamboats  belonging  to  a  pas- 
sencjer  line  betw^een  New  York  and  Phila- 
delphia,  there  was  a  young  lady  of  respecta- 
ble connections,  and  of  highly  interesting 
personal  character,  who,  in  the  course  of  her 
passage  on  the  Delaware,  fell  into  the  river, 
and  was  with  great  difliculty  rescued  from 
drowning.  She  was,  however,  finally  taken 
from  the  water  and  brought  back  into  tlio 
boat,  in  a  state  of  entire  inscnsibibly.     After 


168  THOUGHTS    ON 

half  an  hour  spent  in  deep  anxiety  and  dis- 
tress respecting  her,  and  in  the  laborious  use 
of  every  restorative  effort,  animation  was 
happily  restored.  When  she  regained  her 
consciousness,  a  deep  religious  sentiment, 
for  which  she  had  long  been  remarkable, 
prompted  her  earnestly  to  beg  those  about 
her  to  unite  in  returning  thanks  to  God  for 
her  happy  deliverance.  It  was  known  that 
there  was  an  Episcopal  clergyman  on  board 
the  boat;  and  he  was  requested  to  descend 
into  the  cabin,  and  to  conduct  such  a  service. 
He  declined  acceding  to  the  request,  on  the 
plea  that  there  was  not  in  his  prayer-book 
any  office  adapted  to  meet  the  case,  or  the 
expectations  and  wishes  of  the  group  w^ho 
made  the  request.  The  consequence  was, 
that  a  pious  friend,  who  had  been  long  ac- 
customed to  lead  in  extempore  prayer,  at- 
tended, and  led  the  sympathizing,  grateful 
circle  in  a  most  solemn  and  acceptable 
thanksgiving  service. 

If  I  know  my  own  heart,  I  abhor  the 
thought  of  employing  the  w^eapon  of  ridicule 
to  the  discredit  of  liturgical  forms.  It  w^ould 
be  unreasonable  to  expect  such  forms  to  be 
provided  for  all  supposable  cases.     But,  in 


PUBLIC   PRAYER.  169 

all  sincerity  and  respectfulness,  I  must  re- 
gard as  essentially  defective  a  system  which, 
while  it  does  not,  and  acknowledges  that  it 
cannot,  provide  for  all  cases  which  may 
arise,  yet  frowns  upon  all  the  prompt  and 
voluntary  provision  which  the  dispensations 
of  Providence  demand,  and  which  heart-felt 
piety,  and  habitual  communion  with  God, 
may  be  ready  to  furnish. 

In  the  Churcli  of  England,  when  any 
great  national  calamity,  or  national  blessing 
occurs,  no  minister  of  that  church  can  pub- 
licly recognize  it  in  prayer,  until  the  ecclesi- 
astical Primate  thinks  proper  to  move  in  the 
business,  and  to  prepare  and  authorize  an 
appropriate  prayer  for  the  occasion.  How 
the  Episcopal  Church  in  this  country  would 
manage  a  similar  occurrence,  I  know  not. 
Would  her  ministers,  with  one  accord,  keep 
silence  with  regard  to  it  in  the  reading-desk, 
until  the  next  triennial  convention  should 
provide  an  adequate  authority  for  framing 
and  publishing  a  new  form,  or  some  bishop, 
or  bench  of  bishops  should  "take  order"  in 
the  case?  Would  this  be  to  enjoy  that  spi- 
ritual liberty  witli  wdiich  Christ  came  to 
make  his  people  free? 

15^- 


170  THOUGHTS    ON 

These  and  other  allied  considerations,  sat- 
isfy me,  beyond  a  doubt,  that  the  claims  of 
liturgies,  as  the  best  method  ot  conducting 
our  public  devotions,  and,  above  all,  as  the 
exclusive  method,  cannot  be  sustained.  After 
carefully  comparing  the  advantages  and  dis- 
advantages of  free  and  prescribed  prayer,  the 
argument,  whether  drawn  from  Scripture, 
from  ecclesiastical  history,  or  from  Christian 
experience,  is  clearly  in  favour  of  the  free  or 
extemporary  plan.  True,  indeed,  its  gene- 
rally preferable  and  edifying  character,  may 
sometimes  be  marred  by  weak,  or  ignorant 
men;  but  we  have  no  hesitation  in  saying 
that  the  balance  is  manifestly  and  greatly  in 
its  favour.  As  lono^  as  ministers  of  the  g^os- 
pel  are  educated  and  pious  men,  "workmen 
that  need  not  be  ashamed,"  qualified  "rightly 
to  divide  the  w^ord  of  truth,"  and  "mighty 
in  the  Scriptures,"  they  will  find  no  difficulty 
in  conducting  extemporary  prayer  to  the 
honour  of  religion,  and  to  the  edification  of 
the  Church.  When  they  cease  to  possess 
this  character,  the  case  is  undoubtedly  al- 
tered. They  then  must  have,  and  ought  to 
have  some  aid  provided  for  them.  It  was 
precisely  in  such  a  state  of  things — that  is, 


PUBLIC    PRAYER.  171 

when  bolli  intelligence  and  piety  were  de- 
clining— that  the  use  of  liturgies  arose,  and 
gradually  crept  into  the  Church,  as  we  have 
seen  in  a  former  chapter,  in  the  fifth  and 
sixth  centuries  after  Christ.  But  it  is  mani- 
festly the  fault  of  ministers,  if  extempore 
prayer  be  not,  what  it  may  and  ought  ever  to 
he,  far  more  feeling  and  full  of  spiritual  life 
and  interest,  than  any  imposed  and  often  re- 
peated form  can  be.  Yes,  it  is  the  fault  of 
the  officiating  minister  in  the  Presbyterian 
Church,  if  prayer  be  not  made  the  most  ten- 
der, touching,  and  deeply  impressive  of  all 
the  services  of  the  public  sanctuary.  When 
shall  it  thus  be?  May  the  Lord  hasten  it  in 
his  time ! 

The  views  of  this  subject  taken  by  our 
venerated  fathers,  will  appear  from  the  fol- 
lowing statement.  The  Liturgy  of  the 
Church  of  England  was  the  prevailing,  the 
almost  universal  formulary  of  public  devo- 
tion in  England  up  to  the  time  when  the 
Westminster  Assembly  of  Divines  was  called 
together  by  the  parliament,  in  1643.  There 
were  individuals,  indeed,  who,  anterior  to 
that,  considered  the  imposition  of  prescribed 
forms  of  prayer  as  unscriptural  and  by  no 


172  THOUGHTS    ON 

means  friendly  to  Christian  edification ;  who 
thought  that  the  Reformation  in  this  respect 
had  not  been  carried  as  far  as  it  ought  to 
have  been:  but  still  there  were  few  indi- 
vidual ministers,  and  still  fewer  religious  so- 
cieties that  dared  to  act  upon  this  principle, 
and  to  indulge  without  restraint  in  their 
public  assemblies,  in  extemporary  prayer. 
In  this  state  of  the  English  nation,  when  the 
Assembly  of  divines  came  together,  almost  all 
of  them  having  been  episcopally  ordained, 
and  accustomed  to  the  ritual  of  the  estab- 
lished church,  their  prejudices  and  their  old 
habits  would,  of  course,  naturally  incline 
them,  as  far  as  they  conscientiously  could,  to 
favour  the  old  and  established  plan  of  wor- 
ship. Accordingly,  soon  after  the  Assembly 
met,  they  received  a  message  from  the  par- 
liament, urging  them  to  attend  to  the  lit- 
urgy, and  to  report  thereon  to  both  houses 
of  parliament  ''  with  all  convenient  speed." 

Under  this  urgency,  after  some  discussion, 
the  Assembly  agreed,  by  a  large  majority,  to 
lay  aside  the  use  of  all  prescribed  and  im- 
posed forms,  and  to  report  in  favour  of  ex- 
temporary prayer.  But,  in  order  to  avoid 
the  imputation  of  opening  the  door  too  wide 


PUBLIC    PRAYER.  173 

to  irregular  and  undigested  effusions  in 
public  worship,  it  was  agreed  to  form  and 
recommend  to  the  parliament  what  was  de- 
nominated a  ''Directory  for  the  Worship  of 
of  God."  Against  this  plan  for  regulating 
the  exercise  of  public  prayer,  the  Independ- 
ents, who  formed  a  very  small  part  of  the 
Assembly,  at  first  protested,  as  infringing 
the  perfect  liberty  of  prayer,  which  they 
thought  desirable.  They  wished  to  leave 
the  whole  subject  without  regulation.  Fur- 
ther discussion,  however,  reconciled  the 
most,  if  not  all  of  this  party  to  the  new  plan, 
and  the  Directory  at  length  passed  the  As- 
sembly with  great  unanimity. 

In  reporting  the  Directory,  as  a  plan  in- 
tended to  supersede  the  Liturgy,  the  Assem- 
bly offer  the  following  reasons : 

''It  is  evident,"  say  they,  "after  long  and 
sad  experience,  that  the  Liturgy  used  in  the 
Church  of  England,  notwithstanding  the 
pains  and  the  religious  intentions  of  the 
compilers,  has  proved  an  offence  to  many  of 
the  godly  at  home,  and  to  the  reformed 
churches  abroad.  The  enjoining  the  read- 
ing of  all  the  prayers  heightened  the  griev- 


174  THOUGHTS    ON 

ance;  and  the  many  unprofitable  and  bur- 
densome ceremonies  have  occasioned  much 
mischief,  by  disquieting  the  consciences  of 
many  who  could  not  yield  to  them.  Sundry 
good  people  have  been  kept  by  this  means 
from  the  Lord's  table,  and  many  faithful 
ministers  debarred  from  the  exercise  of  their 
ministry,  to  the  ruin  of  them  and  their  fami- 
lies. The  prelates  and  their  faction  have 
raised  their  estimation  of  it  to  such  a  height, 
as  though  God  could  be  v^orshipped  no  other 
wsij  but  by  the  service-hoo'k  ;  in  consequence 
of  which  the  preaching  of  the  word  has  been 
depreciated,  and,  in  some  places,  entirely  ne- 
glected. In  the  meantime  the  Papists  have 
made  their  advantage,  this  way,  boasting 
that  the  Common  Prayer  Book  came  up  to  a 
compliance  wdth  a  great  part  of  their  ser- 
vice ;  by  which  means  they  were  not  a  little 
confirmed  in  their  idolatry  and  superstition ; 
especially  of  late,  when  new  ceremonies 
were  obtruded  in  the  church  daily.  Be- 
sides, the  liturgy  has  given  great  encour- 
agement to  an  idle  and  unedifying  ministry, 
who  have  chosen  rather  to  confine  them- 
selves to  forms  made  to  their  hands,  than  to 


rUBLIC    PRAYER.  175 

exert  themselves  in  the  gift  of  prayer,  with 
which  our  Saviour  furnishes  all  those  he 
calls  to  that  office. 

"For  these  and  many  other  weighty  con- 
siderations, relating  to  the  book  in  general, 
besides  divers  ptirticulars  which  are  a  just 
ground  of  offence,  it  is  thought  advisable  to 
set  aside  the  former  liturgy,  with  the  many 
rites  and  ceremonies  formerly  nsed  in  the 
worship  of  God;  not  out  of  any  affectation 
of  novelty,  nor  with  any  intention  to  dis- 
parage our  first  Reformers,  but  that  we  may 
answer,  in  some  measure,  the  gracious  pro- 
vidence of  God,  which  now  calls  upon  us 
for  a  further  reformation ;  that  we  may 
satisfy  our  own  consciences ;  answer  the  ex- 
pectations of  other  Reformed  Churches; 
ease  the  consciences  of  many  godly  persons 
among  ourselves,  and  give  a  public  testi- 
mony of  our  endeavours  after  an  uniformity 
in  Divine  worship,  pursuant  to  what  we 
have  promised."* 

Nor  did  these  views  originate  in  the  West- 
minster  Assembly,  or  in  the  men  of   that 

*  See  Neal's  History  of  the  Puritans,  Vol.  ii.  100.  quarto 
edition. 


176   THOUGHTS  ON  PUBLIC  PRAYER. 

generation.  Three  quarters  of  a  century 
before  that  Assembly  met,  some  of  the  most 
pious  and  learned  men  in  England,  and  not 
a  few  of  them  dignitaries  of  the  Church, 
spoke  the  same  language.  While  they  did 
not  deny  the  lawfulness  of  using  set  forms 
of  prayer,  they  complained  of  being  con- 
fined  to  them,  and  earnestly  petitioned  for 
the  privilege  of  using  extemporary  prayer 
both  before  and  after  sermon.  They  also 
complained  of  responses  in  prayer,  as  having 
no  foundation  in  the  word  of  God,  or  in  the 
purest  ages  of  antiquity.  But  their  com- 
plaints were  disregarded,  and  their  petitions 
met  with  no  favour. 


177 


CHAPTER  IV. 


FREQUENT  FAULTS  OF  PUBLIC  PRAYER.  . 

In  all  the  exercises  of  the  pnlpit,  mannerism 
is  apt,  on  all  sides,  to  creep  in ;  that  is,  cer- 
tain favourite  thoughts,  illustrations,  or  modes 
of  expression  are  apt  to  obtrude  themselves 
more  frequently  than  occasion  demands,  or 
than  good  taste  allows.  Such  thoughts  or 
expressions  may  become,  if  often  repeated, 
highly  offensive  to  pious  and  cultivated  wor- 
shippers. This  is  more  especially  the  case, 
if  they  be  repugnant  to  either  good  grammar 
or  good  sense.  These  are  of  various  kinds, 
and  have,  of  course,  very  different  degrees 
of  offensiveness.  It  is  the  province  of  good 
sense  and  of  good  taste  to  avoid  them.  And 
it  is  surely  incumbent  upon  all  who  are 
called  to  officiate  in  the  service  in  question, 
to  be  unceasingly  on  the  watch  to  guard 
against  every  thing  adapted  to  inflict  pain, 
or  interfere  with  the  edification  of  a  single 
mind. 

If) 


178  THOUGHTS     ON 

It  is  far  from  being  my  aim  to  encourage 
that  spirit  of  excessive  refinement,  that  fas- 
tidious intolerance  of  minor  blemishes  in  the 
devotions  of  the  sanctuary  which  is  some- 
times manifested  by  those  who  care  much 
more  about  the  taste  of  the  external  cere- 
monies, than  about  the  life  and  power  of 
religion.  I  would  earnestly  deprecate  the 
indulgence  of  such  a  spirit  in  the  house  of 
God.  It  ought  to  be  as  much  as  possible 
banished  from  our  public  assem^blies.  Still, 
while  we  caution  serious  minds  against 
being  too  much  revolted  even  by  real  blem- 
ishes in  the  mode  of  conducting  public 
devotion,  we  ought  not  to  hide  from  our- 
selves that  they  are  blemishes,  which  it  is 
far  better  to  avoid  than  to  defend. 

The  faults  which  I  have  in  view  are  as 
various  as  they  are  multiplied.  I  shall  mere- 
ly specify  a  few ;  others  will  readily  occur  to 
enlio^htened  and  viorilant  observers. 

I.  In  the  first  place,  a  very  common  fault 
is  the  over  frequent  recurrence  of  favourite 
words,  and  set  forms  of  expression,  how- 
ever unexceptionable  in  themselves.  Among 
these  are  the  constant  repetition  in  every 
sentence  or  two,  of  the  names  and  titles  of 


PUBLIC    PRAYER.  179 

God ;  the  perpetual  recurrence  of  the  modes 
of  expression,  "  O  God  ! — great  God! — our 
heavenly  Father ! — holy  Father !" — "  we  pray 
thee" — "we  beseech  thee" — ''we  entreat 
thee  to  grant,"  &c.,  or  the  excessive  use  of 
the  interjection  Oh !  prefixed  to  almost  every 
sentence.  With  many,  these  appear  to  be 
mere  expletives;  with  others,  they  seem  to 
furnish  a  kind  of  resting  place  for  the  mind, 
to  afford  an  opportunity  for  reflecting  on 
what  is  to  follow ;  and  hence  they  have  been 
called  the  "setting  poles"  of  preaching  and 
prayer.  In  all  they  fill  up  a  space  which 
might  be  better  occupied  by  coming  directly 
to  the  object  itself  prayed  for.  Besides, 
this  incessant  repetition  of  particular  words 
or  phrases,  renders  them  cheap,  and,  after 
a  time,  not  merely  superfluous,  but  disgust- 
in  o- — a  feelinsr  which  ouojht  to  be  as  much 
as  possible  banished  from  every  devotional 
exercise.  Nay,  there  is  something  in  this 
matter  more  serious  still.  If  the  constant 
repetition  of  the  name  of  the  Most  High, 
even  in  prayer,  be  not  "  taking  the  name  of 
the  Lord  our  God  in  vain,"  it  certainly  ap- 
proaches very  near  to  that  sin.  We  are 
sometimes  called  to  join  in  prayers  in  which 


180  THOUGHTS    ON 

that  holy  name  occurs  in  almost  every  sen- 
tence from  the  beginning  to  the  end. 

II.  Hesitation  and  apparent  embarrass- 
ment in  utterance,  is  another  fault  of  very 
frequent  occurrence,  and  a  real  blemish  in 
the  leader  in  public  devotion.  As  all  prayer 
is  to  be  regarded  as  the  utterance  of  the 
heart,  so  the  suppliant  ought  to  be  supposed 
to  be  at  no  loss,  to  have  no  hesitation  about 
the  blessing  which  he  solicits.  When, 
therefore,  he  pauses,  stumbles,  recalls,  or 
goes  back  to  correct,  he  unavoidably  gives 
pain  to  every  fellow-vrorshipper,  and  always 
leaves  the  impression  of  a  mind  less  intent, 
a  heart  less  fervently  engaged,  than  it  ought 
to  be.  All  stammering,  then,  all  pauses,  all 
recalling"  or  exchanD^inof  words,  all  want  of 
proper  fluency ;  in  short,  every  thing  adapt- 
ed to  impair,  for  a  moment,  the  confidence  of 
fellow-worshippers  in  the  ability  of  him  who 
leads,  to  get  on  with  entire  ease,  comfort,  and 
success,  ought  to  be  deemed  real  faults,  and 
to  be  as  much  as  possible  avoided. 

III.  All  ungrammatical  expressions  in 
prayer — all  expressions  foreign  from  Eng- 
lish idiom,  and  bordering  on  the  style  of  cant 
and  whining,   low   and   colloquial   phrases, 


rUBLIC    PRAYER.  181 

&c.,  ought,  of  course,  to  be  regarded  as 
blemishes,  and  to  be  carefully  avoided. 
These  are  by  no  means  so  uncommon  as 
might  be  supposed.  Even  educated  men, 
by  inadvertence,  by  strange  habit,  by  vari- 
ous unaccountable  means,  are  betrayed  into 
faults  of  this  kind,  and  are  sometimes  found 
to  adhere  to  them  with  v^-^onderful  obstinacy. 
Of  these  there  will  be  an  attempt  to  give  a 
small  specimen  only.  It  is  no  uncommon 
thing  to  hear  ministers,  who,  in  other  re- 
spects, are  entitled  to  the  character  of  cor- 
rect speakers,  say,  "  Grant  to  give  us  the  sanc- 
tifying power  of  the  Holy  Spirit;"  ''Grant 
to  impart  to  us  the  consolations  of  thy 
grace ;"  "  Come  down  in  our  midst  f'  ^'  Make 
one  in  our  midst  f'  "•  Laij  us  out  for  thyself;'' 
"We  commit  us  to  thee;"  "We  resign  us 
into  thy  hands;"  ''Solemnize  our  minds." 
These,  and  many  similar  expressions,  arc 
among  the  minor  instances,  which  too  often 
occur,  of  forgetful ness  of  English  idiom,  and 
of  strict  grammatical  rules.  The  more  gross 
offences  against  both  are  passed  over  here, 
as  too  revolting  to  be  recited,  and  as  not  to 
be  corrected  by  cursory  hints,  but  by  a  re- 
turn to  radical  instruction.  True,  indeed, 
16^^- 


182  THOUGHTS    ON 

where  there  is  much  of  the  "  spirit  of 
prayer,"  much  of  that  faith  and  love  and 
elevated  devotion  v^hich  belong  to  the  ''fer- 
vent, effectual  prayer  of  the  righteous  man," 
v^e  ought  not  to  indulge,  as  before  remarked, 
in  too  much  fastidiousness  in  regard  to  lan- 
guage. Yet,  while  it  is  admitted  that  the 
formality  of  carefully  adjusted  rhetoric  ought 
to  have  no  place  in  either  secret  or  social 
prayer ;  while  "  the  enticing  words  of  man's 
wisdom"  ought  not  to  be  sought  in  the  cry 
of  sinners  for  pardoning  mercy  and  sanctify- 
ing grace — still,  he  who  undertakes  to  be 
the  leader  and  helper  of  others  in  their  de- 
votions, ought  to  remember  that  he  is  a  debtor 
to  the  wise,  as  well  as  the  unwise,  to  the 
learned  as  well  as  the  illiterate;  that  there 
are  numbers  in  every  congregation,  who, 
though  they  have  no  taste  for  piety,  have 
some  claim  to  hterary  culture;  and,  there- 
fore, that  it  is  incumbent  on  him  to  be  quali- 
fied to  perform  his  work  in  such  a  manner 
as  shall  not  be  revolting  to  the  most  culti- 
vated of  those  whose  mouth  he  is  at  the 
throne  of  grace.  In  this,  as  well  as  in  every 
other  part  of  spiritual  service,  it  is  important 
to  "  find  out  acceptable  words."     It  is  evi- 


PUJJLIC    PRAYER.  183 

dent,  from  a  passage  in  a  former  chapter, 
that  in  the  days  of  the  learned  and  pious 
Augustine  there  were  some,  who,  in  their 
public  prayers,  fell  into  barbarisms  and  sole- 
cisms, in  regard  to  which  the  venerable 
Father  cautions  those  to  whom  he  wrote, 
against  being  offended  at  such  expressions, 
because  God  does  not  reo^ard  the  lanoruasfe 
employed  so  much  as  the  state  of  the  heart, 
and  he,  at  the  same  time,  exhorts  those  who 
fell  into  these  faults,  to  employ  the  appro- 
priate means,  which  he  prescribes,  for  avoid- 
ing them  in  future. 

IV.  The  want  of  regularity  and  order  is  a 
fault  which  frequently  and  greatly  impairs 
the  acceptable  and  edifying  character  of 
public  prayers.  All  public  prayer  which 
bears  the  comprehensive  character  which 
belongs  to  that  exercise,  is  made  up  of  vari- 
ous departments;  such  as  adoration,  confes- 
sion, thanksgiving,  petition,  and  intercession. 
A  public  prayer  which  should  be  entirely 
destitute  of  any  one  of  these  departments, 
would  be  deemed  essentially  defective ;  and 
a  prayer  in  which  these  several  departments 
should  all  be  so  mixed  up  together  through- 
out the  whole  as  that  they  should  all  go  on 


184  THOUGHTS    ON 

together  in  this  state  of  confused  mixture, 
from  the  beginning  to  the  end,  would,  doubt- 
less, be  considered  as  very  ill  judged  and 
un tasteful  in  its  structure ;  nay,  as  adapted 
essentially  to  interfere  with  the  edification  of 
intelligent  worshippers.  Not  that  the  same 
order  should  always  be  maintained.  This 
would  be  a  serious  fault  of  an  opposite  kind. 
It  is  the  absence  of  all  order  that  is  here 
meant  to  be  censured,  and  represented  as  a 
fliult. 

V.  Descendinor  to  too  much  minuteness 
of  detail  in  particular  departments  of  prayer, 
is  another  fault  of  unhappy  influence  in  this 
part  of  the  public  service.  As  a  well  con- 
ducted public  prayer  ought  to  consist  of 
many  parts,  so  it  is  evident  that  the  undue 
protraction  of  any  one  or  more  of  these  parts, 
must  of  necessity  lead  either  to  inordinate 
length  in  the  whole  exercise,  or  to  the  omis- 
sion of  other  parts  equally  important.  Not 
only  so,  but  this  minuteness  of  detail  may  be 
carried  so  far  as  to  become  revolting  in  itself 
to  the  mind  of  every  intelligent  worshipper. 
It  is  proper,  no  doubt,  to  return  thanks  to 
God  for  the  fruits  of  the  earth,  especially  on 
days  set  apart  for  public  thanksgiving.     But 


PUBLIC    PRAYER.  185 

suppose  tlie  leader  in  such  a  service,  instead 
of  contenting  himself  with  grateful  general 
acknowledgments  for  the  products  of  the 
soil,  and  a  favourable  and  abundant  harvest, 
furnishing  food  for  man  and  beast,  should 
think  himself  called  upon  to  descend  to  such 
minuteness  of  detail  as  to  specify  by  name 
all  the  various  kinds  of  grain,  and  all  the 
productions  of  the  garden,  the  field  and  the 
meadow,  specifying  those  w^hich  were  deemed 
of  most  importance,  and  which  had  been 
yielded  in  the  greatest  abundance,  would 
he  be  deemed  wise  and  judicious?  Would 
it  not  be  much  better  to  content  himself 
with  acknowledging  the  goodness  of  God  in 
sending  a  fruitful  season,  and  an  abundant 
harvest,  providing  abundance  of  food  for  all 
who  stood  in  need  of  it?  In  like  manner,  if 
a  neighbourhood  had  been  visited  with  se- 
vere and  mortal  sickness  of  various  kinds,  it 
surely  w^ould  not  be  proper,  in  a  prayer  in 
which  it  was  intended  to  acknowledge  the 
righteous  judgment  of  God  in  the  case,  and 
to  humble  ourselves  under  his  mighty  hand, 
to  recount  by  name  all  the  forms  of  disease 
which  had  proved  distressing  or  fatal,  refer- 
ring to  the  various  proportions  in  which  they 


186  THOUGHTS    ON 

had  respectively  prevailed.  It  would  be 
quite  enough  to  speak  in  general  of  prevail- 
ing sickness  and  mortality,  to  acknowledge 
the  hand  of  God  in  the  dispensation,  to  pray 
for  the  sanctified  use  of  all  his  dealings,  and 
to  implore  his  sustaining  and  consohng  grace 
for  all  those  families  which  he  had  been 
pleased  to  bereave.  I  have  sometimes  known 
the  dignified  and  solemn  nature  of  the  exer- 
cise greatly  impaired  by  descending  to  par- 
ticulars to  a  degree  bordering  on  the  ludi- 
crous, and  by  no  means  favourable  to  pure 
and  elevated  devotion.  I  once  knew  a  min- 
ister who,  in  making  a  prayer  at  the  funeral 
of  an  aged  patriarch,  who  left  a  large  family 
of  children,  went  over,  by  name,  all  the  sons 
and  daughters  of  the  family,  alluding  graphi- 
cally to  the  character  and  situation  of  each, 
some  being  quite  unfavourable.  I  also  knew 
another,  who,  during  our  revolutionary  war, 
in  alluding,  in  a  public  prayer,  to  a  sangui- 
nary battle  which  had  been  recently  fought, 
gave  a  detailed  account  of  the  killed  and 
wounded  on  both  sides,  and  all  the  leadinof 
circumstances  of  the  conflict. 

VI .    Closely    connected    with   this    fault 
in   public  prayer  is  another,  of  which  we 


PUBLIC    PRAYER.  187 

often  hear  serious  complaint.  It  is  that  of 
excessive  length.  This  is  so  common  and 
so  crying  a  fault  that  it  ought  to  be  men- 
tioned with  emphasis,  and  guarded  against 
with  special  care.  The  state  of  the  mind  in 
right  prayer  is  one  of  the  most  elevated  and 
interesting  in  which  it  can  be  placed.  Of 
course,  such  is  the  w^eakness  of  our  facul- 
ties, and  their  tendency  to  flag,  that  an  ex- 
ercise of  this  fervent  and  exalted  character 
ousfht  not  to  be  lonof  continued.  The  leader 
himself  cannot  always  keep  up  the  full  tide 
of  spiritual  feeling,  for  any  length  of  time 
together;  and  even  if  he  could,  those  who 
unite  with  him  in  worship  may  not  be  al- 
w^ays  equally  successful.  Hence,  what  is 
more  common,  in  looking  over  our  religious 
assemblies  in  time  of  prayer,  than  to  see  one 
half  of  the  worshippers,  after  a  short  time, 
grow  w^eary  of  the  standing  posture,  and  sit- 
ting down  for  relief?  This  may  indeed  be 
done,  and  often  is  done,  without  reason,  and 
very  improperly ;  but  it  is  unhappy  to  fur- 
nish even  a  pretext  for  it.  An  ordinary 
prayer  before  sermon,  ought  not  to  exceed 
twelve,  or  at  most  fifteen  minutes  in  length. 
All  protraction  of  the  exercise  beyond  that 


188  THOUGHTS   ON 

length  does  not  help,  but  rather  hinders  de- 
votion. Some  allowance  indeed,  as  to  this 
point  ought  to  be  made  for  days  of  special 
prayer,  either  of  thanksgiving,  or  of  humilia- 
tion and  fasting;  for  as  prayer  ought  to  form 
a  larger  element  than  common  in  the  exer- 
cises of  such  days,  so,  of  course,  more  time 
for  it  ought  to  be  allowed ;  so  that,  on  such 
occasions,  several  minutes  more  may  with 
propriety  be  added  to  the  devotional  parts  of 
the  service.  But,  after  all  allowance  for 
extra  cases,  the  excessive  length  of  public 
prayers  still  remains  a  crying  grievance: 
and  it  appears  impossible  in  some  cases  to 
make  the  offenders  sensible  of  their  fault. 
It  is  not  meant  by  this  that  the  leader  in 
public  prayer  should  pray  hy  the  clock ; 
but  that  he  should,  by  habit,  which  any 
thinking  observant  man  may  easily  form, 
learn  to  guard  against  that  inconsiderate 
tediousness  which  soon  banishes  all  devo- 
tion. Tlie  celebrated  Mr.  Whitefield,  after 
being  greatly  fatigued  with  preaching  one 
evening,  requested  the  father  of  the  family 
in  whose  house  he  lodged,  to  conduct  the 
domestic  worship  before  retiring  to  rest. 
The  pious  gentleman  protracted  his  family 


PUBLIC    PRAYER.  189 

prayer  so  inordinately  that  Mr.  Whitefiekl, 
in  the  midst  of  it,  rose  from  his  knees,  sat  in 
his  chair  and  groaned  audibly ;  and  when  it 
was  ended,  he  took  his  friend  by  the  hand,  and 
said  with  strong  feeling,  "Brother,  how  can 
you  allow  yourself  to  indulge  such  tedious- 
ness  in  your  domestic  devotions?  You 
prayed  me  into  a  dehghtful  frame  of  mind, 
and  you  prayed  me  completely  out  of  it 
again." 

VII.  An  abundant  use  of  highly  figura- 
tive language,  is  another  blemish  in  pubHc 
prayer,  of  which  we  sometimes  find  exam- 
ples. All  studied  refinement  of  language; 
all  artificial  structure  of  sentences ;  all  affec- 
tation of  the  beauties  of  rhetoric,  are  out  of 
place  in  the  exercise  of  right  prayer.  Both 
evangelical  solemnity,  and  good  taste  equally 
forbid  them.  Here  many  offend.  Even  the 
eloquent  and  evangelical  Dr.  Jay,  of  Bath, 
in  England,  in  his  published  volume  of 
prayers  has  not  wholly  avoided  this  fault. 
His  devotional  language  in  too  many  cases 
lacks  the  unaffected  simplicity  which  ought 
to  characterize  it.  It  has  too  little  of  the 
language  of  Scripture.  It  is  artificial,  rhe- 
torical, elaborate,  abounding  unduly  in  or- 
17 


190  THOUGHTS    ON 

nate  and  studied  forms  of  speech,  in  point, 
antithesis  and  other  rhetorical  figures.  This 
is  often  beautiful.  Some  greatly  admire  it 
and  call  it  an  eloquent  prayer.  But  the  fer- 
vent utterance  of  the  heart  is  always  simple. 
Here  laboured  rhetorical  language  is  out  of 
taste,  and  out  of  place.  They  are  surely  in 
great  error,  then,  who  seem  to  aim  continu- 
ally to  clothe  their  petitions  in  public  in 
high  sounding  language,  with  elaborate  in- 
genuity; who  are  constantly  recurring  to 
language  drawn  from,  the  thunder,  the 
earthquake,  the  ocean,  the  splendour  of  the 
solar  beams,  the  mighty  flood,  the  lofty 
mountain,  &c.,  &c.  I  once  knew  an  elo- 
quent and  eminently  popular  preacher,  who 
seemed  to  aim  at  concentrating  in  his 
prayers  all  the  bold,  high-sounding,  sub- 
lime thoughts  and  figures  which  he  could 
collect  from  the  natural  and  moral  worlds; 
so  that  he  seemed  to  be  ever  upon  a  kind  of 
descriptive  stilts,  and  exerting  himself  to 
exhibit  on  every  subject  this  rhetorical  gran- 
deur. He  succeeded  in  gaining  the  admira- 
tion of  multitudes,  but  was  not  equally 
acceptable  to  the  more  simple-hearted  and 
devout  of  those  to  whoxn  he  ministered. 


rUBLIC    PRAYER.  191 

I  have  even  known  some  preachers,  not 
unfrequently,  in  public  prayer  to  quote  lines 
of  poetry,  and  in  a  few  cases,  the  greater 
part  of  a  striking,  beautiful  stanza.  To  be 
very  fond  of  making  such  quotations  in  ser- 
mons, is  not  in  the  best  taste ;  but  to  do  it  in 
prayer,  is  certainly  a  much  graver  offence 
against  the  dictates  of  sound  judgment. 

VIII.  It  is  a  serious  fault  in  public  prayer 
to  introduce  allusions  to  partij  politics^  and 
especially  to  indulge  in  personalities.  As 
the  minister  of  the  gospel  who  leads  in  pub- 
lic prayer  is,  as  it  were,  the  mouth  of  hun- 
dreds, and  sometimes  of  thousands,  in  ad- 
dressing the  throne  of  grace,  he  ought  not, 
if  he  can  consistently  with  duty  avoid  it,  to 
introduce  into  this  exercise  any  thing  that 
has  a  tendency  to  agitate,  to  produce  secular 
resentment,  or  unnecessary  offence  of  any 
kind  in  the  minds  of  any  portion  of  the 
worshippers.  In  the  house  of  God  persons 
of  all  political  opinions  may  meet,  harmo- 
niously and  affectionately  meet,  provided 
they  all  agree  in  acknowledging  the  same 
Saviour,  and  glorying  in  the  same  hope  of 
Divine  mercy.  They  may  differ  endlessly 
in  their  political  creeds  and  wishes,  and  on  a 


192  THOUGHTS    ON 

thousand  other  subjects,  and  yet  assemble  in 
the  same  temple,  and  gather  round  the  same 
altar  with  fraternal  affection,  provided  they 
are  of  one  heart,  and  of  one  way  in  regard 
to  the  great  system  of  salvation  through  the 
redemption  that  is  in  Christ.  Why,  then, 
should  the  feelings  of  brethren  in  Christ  be 
invaded  in  their  approaches  to  the  throne  of 
grace  by  unnecessary  allusions  to  points  in 
which  the  strongest  worldly  feelings  are 
painfully  embarked?  It  is  impolitic.  lis 
cruel.  It  often  presents  a  most  serious  ob- 
stacle to  the  success  of  the  gospel.  It  has 
a  thousand  times  produced  distraction  and 
division  in  churches  before  united,  and  con- 
strained many  to  separate  themselves  from 
their  appropriate  places  of  worship,  and 
from  all  the  means  of  grace. 

Having  been  myself  betrayed  in  early  life, 
on  various  occasions,  into  a  course  of  con- 
duct in  relation  to  this  matter  w^hich  was 
afterwards  regretted,  I  resolved,  more  than 
thirty  years  ago,  never  to  allow  myself, 
either  in  public  prayer  or  preaching,  to  utter 
a  syllable,  in  periods  of  great  political  excite- 
ment and  party  strife,  that  would  enable  any 
human   being  so  much  as  to  conjecture  to 


PUBLIC    PRAYER.  193 

which  side  in  the  political  conflict  I  leaned. 
This  has  been  my  aim;  and  this  is  my  judg- 
ment still :  and  this  course,  unless  in  very 
extraordinary  cases,  which  must  furnish  a 
law  for  themselves,  I  would  earnestly  re- 
commend to  every  minister  of  the  gospel. 
The  more  those  who  minister  in  holy  things 
are  abstracted  from  political  conflicts,  even 
in  common  conversation,  and  much  more  in 
their  public  work,  the  better.  They  have 
infinitely  more  important  work  to  do  than  to 
lend  their  agency  to  the  unhallowed  conflicts 
of  political  partizans.  "Let  the  dead  bury 
their  dead." 

No  less  unsuitable  and  unhappy  is  the 
influence  of  all  personalities  in  public  prayer. 
All  praying  at  people ;  all  recognition  of  the 
private  scandal  of  the  week  in  the  devotions 
of  the  house  of  God;  all  allusions  to  the  pri- 
vate injuries  or  griefs  which  he  who  offici- 
ates has  recently  received;  all  singling  out 
conspicuous  individuals  in  a  neighbourhood, 
and  holding  them  up  to  public  view  in  our 
petitions,  whether  for  commendation  or  cen- 
sure :  every  thing  of  this  kind  is  improper 
in  its  nature  and  mischievous  in  its  influ- 
ence^— adapted  to  excite  various  unhallowed 
17>fc 


194  THOUGHTS  ON 

feelings  in  the  house  of  God,  and  to  drive 
individuals  from  the  sanctuary. 

On  this  subject  I  would  say,  that  even 
when  prayers  are  requested  for  the  family, 
or  in  any  respect  for  the  benefit  of  persons 
who  are  supposed  to  be  present  in  the  assem- 
bly, we  may  go  too  much  into  detail — too  far 
in  holding  them  up  personally  to  view,  or 
indulging  in  language  complimentary  to 
their  standing  or  importance  in  society.  In 
regard  to  points  of  this  sort  it  is  always  bet- 
ter to  err  on  the  side  of  reserve  and  brevity 
than  the  reverse. 

IX.  All  expressions  of  the  amatory  class 
ought  to  be  sedulously  avoided  in  the  public 
devotions  of  the  house  of  God.  Those  who 
lead  in  prayer  are  sometimes  unhappily  be- 
trayed into  language  of  this  kind.  We 
sometimes,  though  not  very  frequently,  hear 
those  who  are  fervent  and  importunate  in 
prayer,  use  such  expressions  as — '^dear 
Jesus" — "sweet  Jesus" — '4ovely  Saviour," 
and  various  other  terms  of  a  similar  class. 
All  such  language,  though  flowing  from 
earnestness,  and  dictated  by  the  best  of  mo- 
tives, is  unhappy,  and  produces  on  the 
minds  of  the  judicious  painful  impressions. 


rUBLIC    PRAYER.  195 

X.  The  practice  of  indulging  in  wit,  hu- 
mour,  or  sarcasm  in  public  prayer,  is  highly 
objectionable,  and  ought  never  to  be  allowed. 
This,  though  not  often,  is  sometimes  wit- 
nessed, and,  perhaps  we  may  say,  especially 
by  men  of  powerful  minds,  and  strong  feel- 
iiiixs,  and  who  are  accustomed,  on  that  ac- 
count,  to  feel  that  they  may  "take  liberties" 
in  their  public  ministrations.  A  small  speci- 
men of  what  is  intended  here  will  be  suf- 
ficient. 

It  being  once  intimated  to  a  popular 
clergyman,  who  w^as  strongly  opposed  to 
the  administration  of  President  Jefferson, 
that  his  omitting  to  pray  for  the  president, 
in  his  public  devotions  had  been  remarked 
with  regret,  he  came  out  on  the  following 
Sabbath,  in  his  prayer,  with  a  reference  to 
the  subject,  in  something  like  the  following 
brief  and  pointed  style: — ''Lord,  look  with 
thy  favour  upon  our  public  rulers.  Bless 
the  President  of  the  United  States.  Give 
him  wisdom  to  discharge  his  important 
duties  aright;  for  thou  knowest  he  exceed- 
ingly needs  it.''  Another  popular  preacher, 
eminently  a  man  of  wit,  warmly  opposed  to 
the  administration  of  the  then  President,  on 


196  THOUGHTS    ON 

a  day  of  public  humiliation,  fasting,  and 
prayer  to  which  the  United  States  had  been 
called  by  the  President's  proclamation,  ex- 
pressed himself  in  public  prayer  as  follows : 
"Almighty  God,  who  sittest  as  governor 
among  the  nations,  and  who  rulest  over  all ! 
we  have  been  called  by  our  chief  magistrate 
to  humble  ourselves  before  thee,  and  to  ask 
for  thy  gracious  interposition  in  our  behalf; 
but  thou  knowest  he  has  not  called  us  to  this 
duty,  until  by  his  unwise  administration  he 
had  brought  us  into  a  condition  which  ren- 
ders aid  from  above  peculiarly  desirable 
and  necessary;  for  vain  is  the  help  of  man." 
One  more  example  shall  suffice.  An  excel- 
lent clergyman,  of  powerful  mind  and  strong 
feelings,  having  been  deeply  impressed  by  a 
recent  instance  of  parsimony  on  the  part  of 
a  church  toward  her  pastor,  in  consequence 
of  which  his  health  and  comfort  had  been 
seriously  impaired,  prayed,  at  a  church 
meeting,  in  the  following  strain: — "  Al- 
mighty King  of  Zion,  guard  and  sustain 
thine  own  cause.  Protect  and  strengthen 
thy  ministering  servants.  Have  mercy 
upon  such  of  thy  professing  people  as  have 
no   compassion  on  labourers  in  the  gospel 


PUBLIC    PRAYER.  197 

field,  and  who  seem  to  be  desirous  of  mak- 
ing the  experiment  whether  they  can  most 
speedily  destroy  their  lives  by  overworking 
or  by  starving  them." 

It  is  earnestly  to  be  hoped  that  such  exam- 
ples wdll  not  be  considered  as  proper  for  imi- 
tation. If  they  be  not  profane  in  their  spirit, 
they  are  certainly  much  more  adapted  to 
promote  profane  than  devout  feelings.  I 
should  expect  a  general  smile  to  pervade  an 
assembly  on  the  "utterance  of  such  petitions. 
There  are  those  who  call  praying  in  this 
style,  fidelity;  but  it  is  often  the  product  of 
a  very  different  spirit,  and  will  be  generally 
avoided  by  those  who  wish  to  utter  the 
truth  with  the  ''  meekness  of  wisdom."  If 
any  minister  of  the  gospel  has  wit  or  sar- 
casm, or  any  thing  of  like  character,  on  his 
mind,  of  which  he  wishes  to  be  delivered,  as 
a  stroke  at  any  person  or  cause,  it  is  most 
earnestly  to  be  desired  that  he  will  seek 
some  other  channel  for  giving  it  vent  than 
the  public  prayers  of  the  sanctuary. 

XL  The  excellence  of  a  public  prayer 
may  be  marred  by  introducing  into  it  a  large 
portion  of  didactic  statement,  and,  either  in 
the  language  of  Scripture,  or  any  other  Ian- 


198  THOUGHTS   ON 

guage,  laying  down  formal  exhibitions  of 
Christian  doctrine.  It  will  be  seen,  in  the 
next  chapter,  that  the  devout  recognition  of 
fundamental  doctrine  in  prayer  is  an  excel- 
lence, and  ought  ever  to  make  a  part  of  it; 
but  this  ought  always  to  be  presented  in  a 
devotional  form,  and  ought  never  to  wear  the 
aspect  of  a  theological  lecture  addressed  to 
Him  who  sits  on  a  throne  of  grace.  This 
fault,  however,  will  be  sufficiently  guarded 
against  in  a  future  chapter.  In  the  mean- 
while, it  should  be  recognized  as  a  real  fault, 
and  care  taken  to  avoid  every  approach  to  it, 
that  may  be  adapted  to  give  pain  to  an  intel- 
ligent worshipper. 

XII.  Another  fault  nearly  allied  to  this  is 
worthy  of  notice.  I  have  known  a  few  per- 
sons who  were  not  only  in  the  habit  of  intro- 
ducing into  their  public  prayers  abundant 
didactic  statement  of  doctrine ;  but  who  also 
seemed  studious  of  introducing,  with  much 
point,  those  doctrines  which  are  most  offen- 
sive to  the  carnal  heart,  and  which  seldom 
fail  to  be  revolting  to  our  impenitent  hearers. 
We  Presbyterians  profess  to  preach  a  sys- 
tem of  doctrine,  some  of  the  parts  of  which, 
especially  those  which  recognize  the  absolute 


PUBLIC    PRAYER.  199 

sovereignty  of  God  in  the  dispensation  of  his 
grace,  all  unsanctified  men  of  course  hate, 
and  which,  whenever  they  are  announced, 
excite  uncomfortable  feelings  and  opposition 
among  the  great  mass  of  mankind.  Still, 
we  are  bound  to  preach  these  doctrines, 
whether  men  will  hear,  or  whether  they  will 
forbear.  These  doctrines  were  preached  by 
the  inspired  Apostles.  They  were  offensive 
to  a  great  majority  of  those  to  whom  they 
were  delivered,  and  it  is  so  to  the  present 
hour.  Yet,  we  are  not  to  preach  them  con- 
tinually, and  to  the  exclusion  of  every  thing 
else;  but,  as  the  Apostles  did,  in  proper  or- 
der, in  proper  connection,  and  in  wise  mea- 
sure. To  be  fond  of  introducino:  them  in 
prayer,  argues  a  mind  not  cast  in  the  apos- 
tolic mould,  and  inordinately  set  on  par- 
tial views  of  truth. 

XIII.  Too  great  familiarity  of  language 
in  addressing  the  High  and  Holy  One,  is  also 
revolting  to  pious  minds,  and  ought  to  be 
sacredly  avoided.  There  are  those  who,  on 
the  principle  of  indulging  in  filial  confidence, 
and  a  strong  faith,  address  God  as  they 
would  speak  to  an  equal — claiming  the  ful- 
filment of    his    promises — insisting   on   the 


200  THOUGHTS    ON 

bestowment  of  what  they  wish — and,  in 
short,  employing,  without  scruple,  the  lan- 
guage of  earthly  and  carnal  urgency.  This 
is  not  in  accordance  with  that  deep  humility, 
that  profound  reverence,  and  solemn  awe 
with  which  suppliants,  conscious  of  un- 
worthiness,  ought  ever  to  approach  the  infi- 
nite majesty  of  heaven  and  earth.  The 
filial,  but  humble  confidence  of  a  dutiful 
child,  is  one  thing;  the  presumptuous  fa- 
miliarity of  one  who  thinks  much  more  of 
his  own  wishes  and  will  than  of  his  deep 
un worthiness  as  a  sinner,  and  of  the  infinite 
holiness  and  majesty  of  the  Being  to  whom 
his  prayer  is  addressed,  is  quite  another. 
There  is  such  a  thing  as  appearing  at  home 
before  the  mercy-seat,  and  pleading  with  God 
with  all  the  freedom  and  confidence  of  an 
affectionate  child ;  and  there  is  also  such  a 
thing  as,  under  the  guise  of  prayer,  "speak- 
ing unadvisedly  with  our  lips,"  and  forget- 
ing  that  even  the  heavens  are  not  clean  in 
the  sight  of  Him  who  sits,  on  the  throne  of 
grace. 

XIV.  Further;  there  is  such  a  thing  as 
expressing  unseasonaUy,  and  also  as  carry- 
ing to  an  extreme  the  professions  of  humil- 


PUBLIC    PRAYER.  201 

ity.  The  former  is  sometimes  exemplified, 
by  ministers  of  the  gospel,  in  praying  for 
themselves  in  the  public  assembly.  Often 
have  I  heard  ministers  in  leading  the  public 
devotions  of  the  sanctuary,  pray  for  divine 
assistance  in  preaching  the  M^ord.  This  is 
very  proper,  and  may  be  so  expressed  as  to 
be  at  once  delicate,  acceptable  and  edifying. 
But  suppose  the  petition  on  this  subject  to 
be  expressed  in  some  such  manner  as  this, 
which  I  have  actually  and  repeatedly  heard : 
"  Lord,  assist  thy  servant,  one  of  the  most 
v^^eak  and  unworthy  of  men,  a  very  child  in 
spiritual  things,  in  attempting  to  open  and 
apply  the  Scriptures,"  &c.  And  again, 
''Help  him,  in  all  his  weakness  and  igno- 
rance, rightly  to  divide  the  word  of  truth, 
and  to  give  to  each  a  portion  in  due  sea- 
son." Such  language  might  be  altogether 
unexceptionable  in  secret  prayer,  in  which, 
if  the  humble  petitioner  really  and  honestly 
made  this  estimate  of  himself,  he  might  with 
great  propriety  express  it  before  the  Lord. 
But  when  he  addresses  God  as  the  mouth  of 
hundreds  of  worshippers,  there  is  surely  no 
propriety  in  putting  into  the  mouths  of  all 
his  fellow-suppliants,  language  concerning 
18 


202  THOUGHTS   ON 

himself  which  he  would  consider  as  indeli- 
cate and  offensive  if  employed  by  one  of 
them  in  praying  for  him.  Suppose  he 
should  hear  one  of  his  elders  or  deacons 
pray  for  him  in  similar  language,  and  say, 
"Lord,  help  our  minister  in  preaching  for  us 
to-day.  Thou  knowest  that  he  is  one  of  the 
weakest  and  most  unworthy  of  men;  thou 
knowest  he  is  but  a  child  in  spiritual  things, 
and  needs  thy  help  in  the  discharge  of  every 
duty.''  Would  he  consider  this  as  becoming 
language  in  the  mouth  of  another  concern- 
ing himself?  How  then  can  he  reconcile  it 
with  propriety  to  put  language  into  the 
mouths  of  hundreds  concerning  his  own 
character  w^hicli  he  would  consider  as  un- 
suitable if  uttered  by  any  one  of  them? 
Whatever,  then,  any  man  might  be  willing 
to  say  of  himself  in  his  closet,  let  him  never 
utter  anything  in  prayer  in  the  pulpit  re- 
specting himself,  which  he  would  not  be 
willing  that  any  and  every  person  should  say 
of  him  in  similar  circumstances. 

In  regard  to  expressions  of  extreme  hu- 
mility in  public  prayer,  we  may  also  find 
examples.  It  is  not  common,  indeed,  nor  is 
it  easy  to  take  a  lower  place  before  the  mercy- 


PUBLIC    PRAYER.  203 

seat  than  our  demerit  as  sinners  justifies. 
And  yet  I  think  language  on  this  subject  has 
sometimes  been  employed  which  a  sound 
judgment  and  a  correct  taste  ought  to  have 
forbidden.  To  exemplify  my  meaning.  A 
warm  hearted  and  eminently  pious  minister 
of  our  Church,  on  the  occasion  of  a  meeting 
of  one  of  our  Synods,  when  the  Lord's 
Supper  was  dispensed,  and  when  it  was  cus- 
tomary in  that  ordinance,  to  employ  a  num- 
ber of  successive  tables ;  the  first  table  being 
filled  entirely  with  ministers;  in  the  course 
of  the  prayer,  setting  apart  the  elements,  he 
expressed  himself  thus :  ''  O  Lord,  thou 
knowest  we  are  most  unworthy.  Thou 
k newest  there  w^as  never  gathered  round  a 
sacramental  table  a  more  polluted,  unworthy 
set  of  sinners  than  those  who  are  now  seated 
before  thee."  The  good  man  undoubtedly 
meant  to  recognize  the  idea  that  to  whom- 
soever much  was  given,  of  them  should 
much  be  required ;  and  that  the  sins  of  min- 
isters, in  opposition  to  their  light  and  their 
vows  and  obligations,  were  to  be  regarded  as 
inferring  more  guilt  than  those  of  other  men. 
But  when  he  ventured  to  say  in  prayer,  that 
no  band  of  communicants  was  ever  more 


204  THOUGHTS    ON 

corrupt  and  vile  than  those  which  surround- 
ed that  table,  the  probability  is  that  he  went 
beyond  the  truth,  and,  with  a  good  meaning, 
was  chargeable  with  indulging  in  pious,  cer- 
tainly in  unseasonable  extravagance. 

XV.  Again;  every  thing  approaching  to 
flattery  is  a  serious  fault  in  public  prayer, 
and  ought  to  be  carefully  avoided.  Flattery 
in  any  man  and  on  any  occasion  is  criminal. 
In  the  pulpit  it  is  eminently  so :  but  to  con- 
vey anything  like  flattery  in  prayer,  is  un- 
doubtedly liable  to  still  heavier  censure. 
Yet,  something  nearly  resembling  this,  not 
unfrequently  occurs  in  the  public  devotions 
of  the  sanctuary.  I  refer  to  the  language 
often  employed  in  prayer  after  a  brother  in 
the  ministry  has  preached,  or  performed 
some  other  equivalent  service.  That  prayer 
is  often  employed  as  a  vehicle  of  strong  com- 
mendation, not  to  say  flattery  of  the  prece- 
ding preacher.  It  is  by  no  means  uncom- 
mon, in  this  part  of  the  public  service,  for 
him  who  performs  it  to  express  himself  in 
some  such  language  as  the  following  :  *'  We 
thank  thee,  O  Lord,  for  the  interesting,  the 
solemn,  and  the  truly  scriptural  discourse  to 
which   we   have  just  listened;"  or,— -"  We 


PUBLIC    PRAYER.  205 

pray  that  the  richly  instructive,  powerful 
and  excellent  discourse  which  thy  servant 
has  just  given  us,  may  sink  down  into  our 
hearts."  And  on  some  rare  occasions,  thanks 
are  returned  that  "such  a burninor and shinino* 
light  has  been  raised  up;"  and  a  petition 
offered,  "that  he  may  shine  with  increasino- 
lustre  as  he  advances  in  years;"  and  that 
"  his  departure,  like  the  setting  sun,  may  be 
serene  and  full  of  glory."  In  short,  with 
many  preachers,  the  closing  prayer,  in  all 
such  cases  is  considered  as  furnishing  a  kind 
of  theological  thermometer,  by  which  we 
may  graduate  the  warmth  or  the  coldness  of 
the  approbation  felt  for  the  sermon  wdiich 
has  just  closed. 

This  ill  judged  and  very  exceptionable 
practice  has  become,  with  many  preachers, 
so  common,  that  if  one  should  omit  to  con- 
vey, in  some  form,  the  usual  comphment,  he 
is  by  some  considered  as  wanting  in  civihty, 
and  as  manifesting  a  want  of  respect  to  the 
preacher.  And  although  persons  of  sound 
judgment  and  good  taste  generally  avoid  this 
impropriety ;  yet,  as  might  be  expected,  the 
more  injudicious  and  indiscreet  are  most  apt 
to  launch  out  in  language  of  warm  eulogy, 
18^ 


206  THOUGHTS   ON 

and,  through  this  devotional  medium,  to  pay 
compliments  altogether  unmerited,  and  if 
ever  so  much  merited,  altogether  unseason- 
able. 

It  would,  indeed,  be  over  fastidious  to  for- 
bid, in  a  closing  prayer,  any  reference  to  a 
preceding  preacher.  To  pray  that  the  word 
as  delivered  by  him  may  be  accompanied  with 
the  Holy  Ghost  sent  down  from  heaven ;  that 
it  may  prove  like  good  seed  sown  in  good 
ground,  and  bring  forth  abundant  fruit  to  the 
glory  of  God;  and  that  the  preacher  may  be 
graciously  rewarded  for  his  labour  of  love, 
and  may  see  the  work  of  the  Lord  prospering 
under  his  ministrations — may  undoubtedly 
be  allowed  without  offence,  nay,  w^ithout  im- 
propriety. But  nothing  that  savours  of  com- 
pliment, direct  or  indirect,  either  to  the  talents 
or  the  piety  of  the  preacher,  is,  in  any  ordi- 
nary case,  allowable.  And  certainly,  it  is  in 
all  cases,  safest  and  best  to  err  on  the  side  of 
reserve  and  abstinence  than  of  excess. 

There  is  a  tradition  that  the  following  cir- 
cumstances once  occured  in  the  life  of  the 
elder  President  Edwards.  He  had  engaged 
to  preach  on  a  certain  Sabbath  for  a  neigh- 
bouring pastor.     When  the  day  arrived,  the 


PUBLIC    PRAYER.  207 

pastor  went  to  his  pulpit  at  the  appointed 
time,  but  did  not  find  Mr.  Edwards  there. 
He  waited  as  long  as  he  thought  proper,  and 
Mr.  Edwards  still  not  appearing,  he  began 
the  service.  In  the  course  of  the  prayer 
which  usually  precedes  the  sermon,  Mr.  Ed- 
wards, who  had  been  retarded  by  an  unex- 
pected occurrence,  entered  the  church;  and, 
being  remarkably  gentle  and  quiet  in  all  his 
movements,  he  came  into  the  house,  made  his 
way  to  the  pulpit,  and  placed  himself  by  the 
side  of  the  pastor  without  being  observed. 
The  pastor,  in  his  prayer,  taking  for  granted 
that  Mr.  Edwards  was  still  absent,  had  al- 
lowed himself  to  express  regret  that  he  had 
failed  to  come,  and  that  the  congregation  was 
to  be  disappointed :  He  also  launched  out  in 
expressions  of  profound  respect  for  the  talents, 
learning  and  piety  of  Mr.  Edwards,  thanking 
God  that  he  had  raised  up  so  eminent  an  in- 
strument for  doing  good,  and  that  he  had  been 
enabled  to  accomplish  so  much  by  his  learned 
and  able  works;  and  praying  that  his  im- 
portant life  might  be  spared,  and  his  use- 
fulness extended  to  the  remotest  parts  of  the 
land.  At  the  close  of  his  prayer,  to  his 
astonishment,  he  found  Mr.  Edwards  stand- 


208  THOUGHTS    ON 

ing  by  his  side,  and  ready  to  perform  the 
service  which  had  been  expected  of  him. 
With  some  little  embarrassment  he  said, 
"  Sir,  I  did  not  know  that  you  were  present ; 
if  I  had  known  it,  I  should  not  have  prayed  as 
I  did."  But  feeling  as  if  it  might  do  good  to 
throw  into  the  scale  something  to  balance  his 
compliments,  he  added — ''But  after  all,  they 
do  say  that  your  wife  has  more  piety  than 
you." 

XVI.  The  want  of  app^'opriateness,  is  an- 
other fault  often  chargeable  on  public  prayer. 
In  some  rare  cases,  we  find  ministers  who 
excel  in  this  branch  of  the  worship  of  the 
sanctuary,  whose  topics  and  language  are  all 
dictated  by  the  occasion  on  which  they  offi- 
ciate. From  beginning  to  end  they  are  appro- 
priate. The  intelligent  fellow-worshipper 
recognizes  a  fitness,  an  adaptedness  in  every 
petition,  and  in  every  sentence.  "Without 
any  apparent  study  or  effort,  every  thing 
seems  to  be  in  keeping  with  the  occasion 
which  has  brought  them  together,  and  the 
scene  before  them.  This  is  a  great  excel- 
lence, and  never  fails  to  make  a  happy  im- 
pression on  pious  and  enlightened  w^orship- 
pers.     But  with  how. many  who  officiate  in 


PUBLIC    PRAYER.  209 

public  prayer  is  it  far  otherwise !  If  they  are 
called  to  conduct  this  exercise  on  the  first 
day  of  the  year ;  on  a  day  of  humiliation  and 
fasting,  or  of  thanksgiving;  at  the  visitation 
of  a  Sabbath  School;  at  the  opening  of  a 
judicatory  of  the  Church ;  at  the  dispensation 
of  a  sacrament ;  or  at  the  ordination  of  a  minis- 
ter, the  greater  part  of  the  petitions  they  utter 
would  be  equally  applicable  to  any  other 
service  or  occasion.  Perhaps  an  eighth,  or  a 
tenth  part  only  of  what  they  utter  can  be  con- 
sidered as  applicable  to  the  occasion  before 
them,  or  as  entirely  seasonable.  I  once  knew 
a  member  of  one  of  our  Presbyteries,  who, 
w^hen  called  upon  to  make  the  ordaining 
prayer,  at  the  solemnity  of  setting  apart  a 
minister  to  the  sacred  office,  went  back  to  the 
beginning  of  time;  traced  the  progress  of 
civil  and  ecclesiastical  society ;  alluded  to  the 
various  plans  of  electing  and  ordaining  the 
officers  of  the  Church  all  along  down  through 
the  patriarchal  and  ceremonial  dispensations ; 
and,  at  length,  after  tiring  out  every  worship- 
per with  the  tediousness  of  his  deduction,  he 
came  to  the  New  Testament  dispensation, 
and  made  about  one-quarter  part  of  his  inor- 
dinately long  prayer  really  adapted  to  the 


210  THOUGHTS    ON 

occasion  on  which  he  was  called  to  officiate. 
During  a  large  part  of  the  time  occupied  by 
this  prayer  he  had  his  hands,  as  well  as  the 
hands  of  his  fellow  presbyters,  pressing  on 
the  head  of  the  candidate  to  the  great  discom- 
fort of  all. 

I  have  heard  it  stated  as  a  remarkable 
excellence  in  the  late  Doctor  Emmons,  of 
Massachusetts,  that  in  all  his  public  pray- 
ers he  was  so  peculiarly  appropriate,  that, 
while  he  was  richly  various  and  judicious, 
every  petition,  from  the  first  sentence  to  the 
last,  was  strictly  adapted  to  the  occasion  on 
which  he  was  called  to  preside.  There  is  a 
singular  beauty  in  this,  and  a  direct  ten- 
dency to  increase  the  interest  and  the  edifica- 
tion of  the  exercise;  while  the  obvious 
effect  of  the  opposite  course  is  to  exhaust  the 
patience,  and  fatigue  the  attention  before 
coming  to  that  which  really  belongs  to  the 
occasion. 

XVII.  Another  fault  in  public  prayer, 
which  I  have  often  observed  and  regretted, 
is,  the  apparent  want  of  reverence  with 
which  it  is  frequently  concluded.  It  is  not 
easy  intelligibly  to  describe  this,  in  many 
cases.     The  thing  referred  to,  is  an  air  and 


PUBLIC    PRAYER.  211 

manner,  and  especially  a  tone  of  voice,  indi- 
cating not  only  a  purpose  and  desire  to  close, 
but  some  degree  of  haste  to  be  done,  mani- 
fested by  pronouncing  the  last  sentence  or 
two  with  more  rapidity,  in  a  less  solemn 
tone,  with  less  fervour  and  apparent  ear- 
nestness than  the  preceding.  Nay,  I  have 
known  some  occupants  of  the  pulpit,  to  all 
appearance,  decisively  pious,  who,  on  clo- 
sing a  solemn  prayer  of  otherwise  excellent 
character  throughout,  have  not  only  uttered 
the  last  sentence  in  the  hasty  and  irreverent 
manner  just  described,  but  they  have  been 
seen,  while  pronouncing  the  last  sentence, 
stretching  fortli  their  hands  and  grasping 
the  psalm  book,  that  they  might  be  ready, 
without  the  loss  of  a  moment,  to  give  out  the 
psalm  or  hymn  that  followed. 

There  is  somethino^  not  a  little  revoltinor 
in  all  this.  Surely  he  who  leads  in  a  so- 
lemn prayer  ought  to  be  at  least  as  seriously 
and  earnestly  engaged  as  any  other  indi- 
vidual in  the  sanctuary.  But  what  would 
he  think  if  the  whole  assembly,  or  any  con- 
siderable portion  of  them,  were  observed  to 
be  engaged,  during  the  last  sentences  of  his 
prayer  in  adjusting  their  dress,  or  in  putting 


212  THOUGHTS    ON 

in  their  appropriate  places  all  the  fixtures 
around  them?  Surely  such  a  sight  would 
fill  him  with  disgust,  and  would  call  forth  a 
pointed  rebuke.  Of  all  persons  present,  the 
officiating  minister  ought  to  manifest  the 
most  exemplary  sincerity  and  earnestness  in 
■uttering  every  sentence  of  his  own  devo- 
tions, and,  to  the  last  word,  to  exhibit  an 
attention  fixed,  a  solemnity  undiminished 
and  complete. 

XVIII.  The  last  fault  in  public  prayer 
that  will  be  here  mentioned,  is  that  ra- 
pidity and  vehemence  of  utterance,  which  are 
sometimes  affected  as  an  expression  of 
deep  feeling,  and  ardent  importunity.  This 
rapidity  is  oftentimes  carried  so  far  as  to 
be  inconsistent  with  that  calm  reverence 
which  is  essential  in  all  addresses  to  the  in- 
finitely exalted  object  of  prayer.  Here  no- 
thing hasty,  nothing  rash,  nothing  which 
has  not  been  considered  and  weighed,  ought 
ever  to  escape  from  the  lips  of  him  who 
leads  others  to  the  throne  of  grace.  There 
is  hardly  any  thing  more  attractive  and  im- 
pressive in  this  exercise  than  the  appearance 
of  a  sanctified  intelligence,  as  well  as  a 
warm    heart,    dictating  and  accompanying 


PUBLIC   PRAYER.  213 

every  petition;  when  there  is  an  opportunity 
given  for  him  who  leads,  as  well  as  for  him 
who  follows,  to  reflect  well  on  what  is  ut- 
tered ;  to  begin  no  sentence  without  forecast- 
ing its  import  and  its  conclusion ;  and  thus 
to  avoid  that  sudden  embarrassment  which 
is  often  the  result  of  inconsiderate  haste. 
How  revolting  to  hear  him  w^ho  is  the 
mouth,  perhaps,  of  hundreds,  in  addressing 
the  High  and  Holy  One,  pouring  out  his 
petitions  with  such  vehemence,  such  ex- 
treme rapidity,  such  a  blast  of  voice,  as  to 
give  those  who  are  listening  to  him  no 
opportunity  to  ponder  in  their  hearts  what 
he  is  saying,  and  to  unite  in  heart  with 
him!  He  who  gives  himself  up  to  this  kind 
of  headlong  speed  of  manner,  will  often  fail 
of  carrying  along  with  him  the  intelligent 
concurrence  of  his  fellow  worshippers,  and 
will  be  apt  to  stumble  in  his  hasty  progress, 
from  not  having  well  considered  what  he  is 
about  to  say.  Words  "few,"  "well  con- 
sidered," and  "well  ordered,"  are  the  in- 
spired characteristics  of  a  good  prayer. 

In  fact,  in  this  exercise  the  whole  manner 
is  important  and  worthy  of  being  sacredly 
regarded.     Here,   all  unnecessary  vocifera- 
19 


214  THOUGHTS    ON 

tion;  all  stern,  ostentatious,  disrespectful, 
dictatorial  tones  of  voice  ;  every  thing  not  in 
keeping  with  that  modest,  humble,  filial 
spirit  which  becomes  a  suppliant  conscious 
of  deep  un worthiness,  and  pleading  for 
mercy,  ought  to  be  carefully  avoided;  nay,  a 
right  frame  of  mind  will  ever  spontaneously 
lead  to  their  avoidance. 

I  once  knew  a  young  minister  who,  in 
common  conversation,  was  remarkably  gen- 
tle and  deliberate ;  and  in  preaching  rather 
below  than  above  par  in  ardour  and  anima- 
tion; but  who,  as  soon  as  he  commenced 
the  exercise  of  prayer,  became  rapid,  im- 
petuous, and  even  boisterous.  The  conse- 
quence was,  that  he  hurried  on  at  a  rate 
which  prevented  many  from  keeping  up 
with  him  ;  that  he  began  sentences  without 
foreseeing  how  they  were  to  end ;  that  he 
stumbled  and  blundered,  and  sometimes  ex- 
cited the  diss^ust  rather  than  the  devotion  of 
the  assembly. 

I  am  sensible  that,  while  I  have  given  this 
formidable  list  of  faults  which  frequently 
occur  in  public  extempore  prayer,  it  would 
be  an  easy  thing  to  present  an  equally  ex- 
tended array  of  faults  which  I  have  heard 


PUBLIC    PRAYER.  215 

of,  or  observed  on  the  part  of  those  who 
recited  liturgies.  The  truth  is,  where  good 
sense,  good  taste,  and  fervent  piety  are  not 
in  exercise,  no  pubUc  office  of  devotion  can 
be  really  well  performed.  But  it  is  no  part 
of  my  plan  to  turn  other  denominations  into 
ridicule,  or  to  dwell  on  the  faults  of  our 
neighbours.  This  would  give  me  no  plea- 
sure. Nor  would  it  in  the  least  degree  miti- 
gate my  pain  in  contemplating  the  faults 
which  exist  among  ourselves.  I  submit  to 
the  pain  of  mentioning  the  faults  which 
sometimes  occur  in  our  own  beloved  church, 
if  haply  I  may  minister  to  their  removal,  or 
the  diminution  of  their  number.  God  for- 
bid that  I  should  ever  intrude  into  another 
Christian  denomination  for  the  sake  of 
wounding  feelings.  I  would  much  rather 
look  at  home,  and  ''  cast  the  beam  out  of  our 
own  eye,"  that  w^e  may  "see  clearly  to  cast 
the  mote  out  of  our  brother's  eye." 


216 


CHAPTER  V. 

'      CHARACTERISTICS    OF   A   GOOD    PUBLIC    PRAYER. 

On  this  subject  the  enlightened  and  pious 
heart  is  the  best  human  guide.  Yet  even 
piety,  however  ardent,  and  talent  and  know- 
ledge, however  mature,  may  not  be  above 
the  need,  or  beyond  the  reach  of  some  gene- 
ral counsels  which  experience  may  suggest. 
An  attempt  will  be  made  to  offer  a  few  sug- 
gestions, which,  however  superfluous  with 
regard  to  many,  may  not  be  so  in  respect  to 
all.  And  here  I  shall,  of  course,  omit  many 
of  those  characteristics  of  a  good  prayer 
which  are  to  be  taken  for  granted  as  always 
indispensable — as  that  it  be  sincere — that  it 
be  offered  in  faith — in  the  name  of  Christ — 
with  deep  humility — with  firm  reliance  on 
the  Saviour — w4th  submission — with  confi- 
dence in  a  pardoning  God,  &c.  All  these 
are  to  be  taken  for  granted  as  essential  in 
every  acceptable  prayer.  But  some  conside- 
rations which  are  apt  to  be  forgotten  claim 
our  special  notice,  and  occupy,  in  my  judg- 


PUBLIC    PRAYER.  217 

ment,  an  important  place  in  the  list  of  coun- 
sels.    And, 

I.  'One  of  the  most  essential  excellencies 
in  public  prayer,  and  that  which  I  feel  con- 
strained first  of  all,  and  above  all  to  recom- 
mend, is,  that  it  abound  m  the  language  of 
the  wmxl  of  God. 

This  characteristic  in  all  social  addresses 
to  the  throne  of  grace  is  recommended  by  a 
variety  of  considerations. 

(1.)  This  language  is  always  right,  always 
safe,  and  always  edifying.  Whatever  doubts 
we  may  have  concerning  other  language,  in 
regard  to  this  there  can  be  none.  It  silences 
all  objection,  terminates  all  cavil. 

(2.)  There  is  in  the  language  of  the  sacred 
Scriptures  a  simplicity,  a  tenderness,  a  touch- 
ing eloquence  peculiarly  adapted  to  engage 
and  impress  the  heart.  Among  all  the  stores 
of  human  diction,  there  is  nothing  so  well 
fitted  to  take  hold  of  the  mind  as  that  which 
we  have  been  accustomed  from  our  infancy 
to  read  in  the  inspired  pages,  and,  by  associa- 
tion, to  connect  with  all  that  is  solemn  in 
eternal  things,  and  with  all  that  is  interest- 
ing in  the  hopes  of  the  soul.  Even  worldly 
men,  of  mere  literary  taste,  have  agreed  in 
19* 


^ 


218  THOUGHTS    ON 

pronouncing  the  Bible  to  be  the  great  store- 
house of  that  language  which  is  better  adapt- 
ed than  any  other  to  impress  the  popular 
mind,  and  to  take  hold  of  the  best  feehngs  of 
the  soul. 

(3.)  It  has  been  often  suggested  by  the 
advocates  of  liturgies,  that  it  is  not  easy  for 
them  to  follow  a  leader  in  extemporary 
prayer,  because  they  cannot  know  the  full 
extent  of  any  petition  until  the  sentence  em- 
bracing it  is  completed;  so  that  they  are 
constantly  held,  they  tell  us,  in  a  kind  of 
suspense,  until  each  successive  sentence  is 
terminated,  uncertain  whether  they  can  make 
the  prayer  their  own  until  each  part  of  it,  in 
succession,  is  fully  uttered.  I  have  known 
some  warm  friends  of  prescribed  forms'  of 
prayer,  who  acknowledged  that  this  difficulty 
was  much  diminished,  and,  indeed,  in  a  great 
measure  removed,  when  they  became  accus- 
tomed to  extemporaneous  prayer:  but  still 
they  complained  of  it  as,  for  a  time,  a  real 
inconvenience.  Now  this  objection  w^ould 
have  no  place,  or,  at  least,  none  w^orth  men- 
tioning, if  the  leader  in  public  prayer  made 
a  point  of  deriving  a  large  part  of  his  peti- 
tions and  his  general  diction  from  the  word 


PUBLIC    PRAYER.  219 

of  God.  He  would  carry  with  him  in  every 
successive  sentence,  the  unhesitating  concur- 
rence, and  the  entire  approbation  of  every 
fellow-worshipper.  Nay,  the  concurrence 
and  the  approbation  would  be  yielded  in  ad- 
vance the  moment  the  well  known  language, 
the  beloved  and  venerated  phraseology  of  the 
sacred  oracles  sounded  in  the  ear. 

On  these  accounts  it  is,  that  many  judi- 
cious Christians  lament  the  absence  of  this 
feature  in  not  a  few  of  the  prayers  of  some 
modern  preachers,  otherwise  of  no  small  ex- 
cellence. Where  the  mind  of  the  minister 
is  deeply  imbued  with  the  language  and 
spirit  of  the  word  of  God,  there  is,  surely,  no 
occasion  in  which  this  ought  to  be  more 
manifest,  and  more  richly  and  tenderly  em- 
ployed, than  in  his  acts  of  devotion;  and 
where  it  is  thus  manifested,  there  is  nothing 
more  calculated  to  fall  with  pleasure  and 
with  profit  both  on  the  ear  and  the  heart  of 
every  intelligent  hearer. 

B  ut  in  incorporating  the  ]  anguage  of  Scrip- 
ture with  our  public  prayers,  there  may  be 
great  and  unhappy  mistakes  in  various  ways. 
It  is  not  every  part  even  of  the  Bible,  that  is 
well  suited  to  be  repeated  in  addressing  the 


220  THOUGHTS    ON 

throne  of  grace.  Passages  of  Scripture  not 
at  all  devotional  in  their  form,  but  rather 
didactic  or  historical,  may  be,  and  often  have 
been  incorporated  with  prayer,  in  such  a 
manner  as  to  disturb  and  not  aid  the  feelings 
appropriate  to  that  exercise.  A  minister 
called  to  officiate  at  an  ordination,  quoted  in 
his  prayer  that  passage  which  is  found  in 
1  Tim.  iii.  1 — 4 :  ''  This  is  a  true  saying,  if 
a  man  desire  the  office  of  a  bishop,  he  desireth 
a    good   work.     A    bishop,   then,    must  be 

I  blameless,  the  husband  of  one  wife,  vigilant, 
sober,  of  good  behaviour,  given  to  hospitality, 
apt  to  teach ;  not  given  to  wine ;  no  striker, 
not  greedy  of  filthy  lucre ;  but  patient;  not 
a  brawler,  not  covetous;  one  that  ruleth  well 
his  own  house,  having  his  children  in  sub- 
jection with  all  gravity."  Thus  he  went  on, 
quoting  the  simple  didactic  passage,  without 
any  attempt  to  throw  the  substance  of  it,  as, 
wdth  a  little  ingenuity,  he  might  have  done, 
into  a  devotional  form ;  and  seemed  to  think 

'  he  had  done  well  because  he  employed  the 
lano^uaore  of  the  Bible. 

In  like  manner,  another,  in  his  public 
prayer  introduced  the  last  two  verses  of  Ro- 
mans ii.  thus :  ''  For  he  is  not  a  Jew  which 


PUBLIC    PRAYER.  221 

is  one  outwardly;  neither  is  that  circum- 
cision which  is  outward  in  the  flesh  ;  but  he 
is  a  Jew  which  is  one  inwardly;  and  circum- 
cision is  that  of  the  heart,  in  the  spirit,  and 
not  in  the  letter ;  whose  praise  is  not  of  men, 
but  of  God." 

This  is  what  many  have  called  ''preaching 
in  prayer."  And,  truly,  this  quaint  title  is 
by  no  means  inapplicable. 

But  there  may  be,  and  sometimes  has  been 
a  still  more  revolting  use  of  the  language  of 
Scripture  in  prayer.  I  refer  to  cases  in 
which  passages  of  the  word  of  God  bordering 
on  the  ludicrous,  or  the  indelicate,  have  been 
unscrupulously  incorporated  with  the  exer- 
cise of  public  prayer.  I  once  knew  an  ex- 
cellent man,  of  fervent  piety,  and  of  strong 
good  sense,  whom  I  have  heard,  not  once  only, 
but  many  times,  in  deploring  the  torpor  and 
unfruitfulness  of  the  church,  and  praying  for 
a  revival  of  religion,  to  say,  in  allusion  to  the 
tree  planted  in  a  vineyard,  which  brought 
forth  no  fruit — ''  Lord,  we  deserve  thy  right- 
eous judgments;  we  bring  forth  no  fruit  as 
we  ought — but  O  let  us  not  be  deprived  of 
the  privileges  which  we  have  so  criminally 
failed  of  improving — cut  us  not  down;  but 


222  THOUGHTS    ON 

dig  about  us,  dung  us,  and  make  us  to  bring 
forth  fruit  to  the  glory  of  thy  holy  name." 

Another,  equally  unscrupulous,  provided 
he  used  the  language  of  Scripture,  did  not 
hesitate  to  quote  in  his  prayer  the  expression 
of  the  Psalmist,  in  the  seventy-third  Psalm. 
"They  that  are  far  from  thee  shall  perish. 
Thou  wilt  destroy  all  them  that  go  a  whoring 
from  thee."  Surely  we  are  not  driven  by 
any  scarcity  of  more  eligible  texts,  to  select 
these  for  incorporating  with  our  devotional 
addresses  to  the  Majesty  of  Heaven.  The 
Bible  is  so  full  of  passages,  not  only  rich  and 
appropriate  in  their  spiritual  meaning,  but 
also  directly  and  tenderly  devotional  in  their 
whole  scope  and  structure,  that  it  appears  to 
be  a  strange  taste  indeed,  that  would  fasten 
on  portions  of  the  inspired  volume,  which, 
though  inserted  by  holy  men  as  they  were 
moved  by  the  Holy  Ghost,  and  strictly  in 
place  as  a  part  of  the  sacred  narrative,  are  by 
no  means  adapted  to  edify  a  mixed  assembly 
in  the  devotions  of  the  pulpit. 

Again:  language  found  in  Scripture  may 
not  be  entirely  adapted  to  modern  use,  be- 
cause founded  on  topography,  or  usages  no 
longer  intelligible  to  common  minds.     Minis- 


PUBLIC    PRAYER.  223 

ters,  in  praying  for  the  spread  of  the  gospel, 
have  often  been  heard  to  quote  or  allude  to  a 
passage  in  Zechariah  ix.  10.  May  his  do- 
minion extend  "  from  sea  to  sea,  and  from  j 
the  river  to  the  ends  of  the  earth."  In  adopt- ' 
ing  this  quotation,  what  river  is  meant  ?  To 
an  inhabitant  of  Palestine,  three  thousand 
years  ago,  it  was,  no  doubt,  intelligible  and 
significant ;  but  what  distinct  idea  does  it  con- 
vey to  a  worshipper  in  Great  Britain  or  the 
United  States?  So  the  passage  which  oc- 
curs in  Psalm  cxxi.  1 :  "I  will  lift  up  my 
eyes  unto  the  hills,  from  whence  cometh  my 
help,"  is  not  unfrequently  repeated  in  prayer. 
But  what  is  the  idea  which  it  conveys  to 
common  minds?  Jerusalem  was  built  upon 
a  mountain,  and  Judea  w^as  a  mountainous 
country,  and  the  Jews,  in  their  several  dis- 
persions, turned  towards  Jerusalem  when 
they  offered  up  their  prayers  to  God.  But  no 
such  idea  is  conveyed  to  the  popular  ear 
among  us,  when  this  Scripture  is  quoted. 

I  once  knew  an  excellent  minister,  long 
since  deceased,  who  appeared  to  me  to  judge 
erroneously  on  this  subject  in  another  way, 
less  exceptionable,  indeed,  but  worthy  of  no- 
tice.    His  prayer  always  consisted  purely  of 


224  THOUGHTS     ON 

passages  of  Scripture  strung  together,  with- 
out any  thing  of  his  own.  In  fact  it  was, 
almost  without  exception,  from  beginning  to 
end,  an  uninterrupted  chain  of  Scripture 
texts,  without  any  other  links  than  those 
which  the  texts  themselves  formed.  This 
looked  so  much  like  the  studied  utterance  of 
the  memory  rather  than  of  the  heart,  that  I 
remember  to  have  listened  to  him,  and  united 
with  him,  with  less  pleasure  than  with  others, 
who  were  not  so  much  the  mere  repeaters  of 
texts  of  Scripture  from  the  beginning  to  the 
end  of  their  prayers ;  as  constantly  guided 
by  the  spirit  of  the  Bible,  and  referring 
abundantly  to  its  diction,  but  not  entirely  or 
servilely  confined  to  either.  This  easy,  natu- 
ral, unstudied  mode  of  employing  Scripture 
in  public  prayer,  is  adapted  to  please  and 
edify  all,  without  exciting  the  idea  of  study 
or  formality  in  any. 

II.  Another  excellence  of  a  good  public 
prayer  is,  that  it  be  orderhj.  That  is,  that  it 
have  a  real  and  perceptible  order.  Not  that 
it  be  characterized  by  formality;  not  that  it 
be  always  in  the  same  order;  but  still  that 
its  several  parts  of  adoration,  confession, 
thanksgiving,  petition  and  intercession,  should 


PUBLIC    PRAYER.  225 

not  be  jumbled  together  in  careless,  incon- 
siderate mixture ;  but  made  to  succeed  each 
other  in  some  happy  arrangement.  A  fault 
in  regard  to  this  point  was  noticed  at  some 
length  in  a  preceding  chapter.  But  some 
reference  to  the  positive  advantages  resulting 
from  a  proper  attention  to  it,  may  not  be  out 
of  place  here. 

Regular  order  has  a  good  effect  on  him 
who  leads  in  prayer.  It  presents  regular 
landmarks,  which  assist  his  memory,  and 
prevent  the  omission  of  any  important  part 
of  the  exercise.  It  furnishes  a  very  essential 
element  in  enabling  him  to  judge  of  the 
length  of  his  prayers ;  and  it  diffuses  a  kind 
of  light  over  his  whole  progress  in  the  duty, 
which  cannot  fail  to  exert  a  happy  influence 
on  his  own  mind. 

A  good  and  tasteful  order  in  prayer  has 
also  a  tendency  to  operate  favourably  on  the 
minds  of  all  the  worshippers  who  join  in  it. 
When  the  leader  mino^les  tos^ether  all  the 
several  parts  of  prayer,  so  that  his  fellow- 
worshippers  are  constantly  interrupted  by 
his  passing  from  one  to  another  without 
warning,  and  without  order,  it  breaks  in  on 
the  flow  of  appropriate  feeling ;  so  that  when 
20 


226  THOUGHTS     ON 

the  mind  is  in  some  measure  prepared  to 
indulge  in  a  devout  flow  of  feeling,  some- 
thing comes  in  to  change  the  current,  before 
it  has  time  to  take  effect,  and  make  the 
appropriate  and  profitable  impression.  This 
cannot  fail  of  producing  an  effect  equally 
imfriendly  to  comfort  and  to  edification. 

An  adherence  to  order  in  prayer  is  like- 
wise favourable,  as  before  hinted,  to  the 
proper  length  of  the  exercise.  Where  no 
arrangement  is  adopted;  w^here  the  several 
topics  are  regulated  by  no  plan  of  succession; 
the  leader  has  less  perception,  than  if  it  were 
otherwise,  of  the  passage  of  time.  He  lacks 
one  of  the  best  means  of  judging  of  the 
length  of  his  own  prayers,  and  is  more  apt, 
on  that  account,  to  be  insensible  of  the  pro- 
gress of  time,  and  to  become  uncomfortably 
tedious. 

But  this  counsel  will  be  greatly  misappre- 
hended, if  it  be  supposed  that  the  same 
order  ought  always  to  be  observed.  This 
w^ould  lead  to  objectionable  formality.  It  is, 
doubtless,  better  continually  to  vary  the  or- 
der, and  thus  to  relieve  the  minds  of  the 
worshippers  from  the  tedium  of  constant 
sameness.     Sometimes  confession  of  sin  and 


PUBLIC    PRAYER.  227 

un worthiness  may,  with  propriety,  hold  the 
first  place  in  this  exercise.  At  other  times, 
it  may  be  proper  to  begin  with  thanksgiving ; 
and  in  like  manner  to  diversify  the  order  of 
the  other  departments  of  prayer.  In  early 
life  it  was  my  privilege  often  to  be  a  witness 
of  the  ministrations  in  the  pulpit  of  the  late 
President  Dwight,  whose  learning,  piety  and 
taste  were  so  conspicuous  in  the  estimation 
of  all  who  knew  him.  His  public  prayers 
were  uncommonly  rich,  copious,  and  inter- 
esting. But  he  continually  altered  their 
arrangement;  and  confined  himself  to  no 
one  order.  I  have  known  him,  when  he 
officiated  more  than  once  in  the  same  pulpit 
on  the  same  day,  not  only  to  diversify,  with 
unlimited  freedom,  the  order  of  his  topics, 
but  also  to  pass  by  some  of  them,  at  one 
time,  with  slight  notice,  and,  at  another,  to 
dwell  upon  them  much  more  in  detail.  I 
remember  to  have  observed,  on  one  occasion, 
that  he  in  a  great  measure  omitted  in  his 
prayer,  in  the  forenoon,  that  part  usually 
called  intercession,  which,  in  the  afternoon, 
shortening  other  parts  to  accommodate  his 
purpose,  he  took  up  and  enlarged  upon,  in  a 
very  striking   and  edifying   manner.     And 


228  THOUGHTS    ON 

there  can  be  no  doubt,  that  a  sound  judg- 
ment and  good  taste  will  often  dictate,  when 
we  are  called  to  officiate  in  prayer  on  special 
occasions,  that  we  are  not  only  at  liberty, 
but  required  by  every  principle  of  seasonable 
propriety,  to  vary  our  order,  and  while  we 
shorten  or  omit  some  parts,  enlarge  on 
others,  to  which  the  occasion  may  seem  spe- 
cially to  call  our  attention. 

III.  A  suitable  prayer  in  the  public  as- 
sembly is  dignified  and  general  in  its  plan, 
and  comprehensive  in  its  requests,  without 
descending  to  too  much  detail.  This  was 
noticed  in  a  preceding  chapter,  but  is  worthy 
of  a  repeated  suggestion.  In  secret  prayer 
there  is  no  objection  to  the  most  minute 
particularity.  When  alone  with  God,  we 
may  without  impropriety,  dwell  with  un- 
limited enlargement  and  importunity  on 
whatever  occupies  our  hearts,  or  is  deemed 
desirable  for  our  interest.  We  find  exam- 
ples in  Scripture  of  pious  people  spending 
hours  together  in  importunate  prayer  for 
special  mercies.  But  in  public  prayer,  as  the 
exercise  ought  not  to  be  protracted,  in  ordi- 
nary cases,  as  before  remarked,  beyond  the 
space  of  twelve,  or  at  most,  fifteen  minutes, 


PUBLIC    PRAYER.  229 

SO  our  topics  ought  to  be  of  that  general 
character  which  may  be  considered  as  appli- 
cable to  the  whole  assembly.  Particularity 
may  be  carried  so  far  as  not  to  meet  the 
feelings  of  the  mass  of  the  worshippers,  and 
sometimes  to  an  extreme,  as  hinted  in  a 
former  chapter,  which  borders  on  the  ludi- 
crous. Every  thing  of  this  kind  ought  to  be 
avoided ;  and  while  that  false  dignity  which 
aims  at  stately  and  formal  generalities  alone, 
ought  never  to  be  indulged  ;  yet  the  opposite 
extreme  is  by  no  means  adapted  to  minister 
to  the  edification  of  intelligent  Christians. 

IV.  A  good  public  prayer  should  be  care- 
fully guarded,  in  all  its  parts,  against  undue 
prolixity.  The  fault  of  excessive  length  in 
this  part  of  the  public  service  has  been  so 
emphatically  censured  in  the  preceding 
chapter,  that  there  is  the  less  need  of  en- 
larging directly  on  this  point  in  the  present 
connection.  But  it  has  sometimes  escaped 
notice  that  one  of  the  most  essential  means 
of  avoiding  excessive  length,  is  not  only  to 
avoid  multiplying  topics  unnecessarily  and 
excessively,  but  also  to  avoid  undue  enlarge- 
ment on  the  topics  which  are  selected  as  the 
subjects  of  petition.  A  fault  here  is  exceed- 
20-* 


230  THOUGHTS    ON 

ingly  common.  Many  a  prayer  has  been 
unhappily  protracted  by  not  only  selecting 
too  many  topics,  but  also  by  indulging  in 
inexpedient  dilation  and  difFuseness  on  the 
several  topics.  There  is  often  an  incon- 
siderate and  ill-judged  profusion  of  words, 
and  substantial  if  not  verbal  repetition  in 
this  exercise  which  ought  to  be  avoided.  It 
is  in  prayer  especially  important  that  our 
words  be  "few,"  as  well  as  "  well  ordered." 

It  is  not  meant,  indeed,  to  be  denied  that 
on  special  occasions,  those  parts  of  a  prayer 
which  are  appropriate  to  the  occasion  may 
be,  and  ought  to  be  more  extended  than  the 
rest.  But  then,  in  order  to  avoid  transcend- 
ing due  limits  as  to  time,  the  other  parts 
ought,  in  all  such  cases,  to  be  proportionally 
shortened,  that  the  whole  may  not  become 
too  long.  It  is  really  worth  some  manage- 
ment and  pains  to  avoid  that  fatiguing  pro- 
lixity which  is  so  often  found  to  interfere 
with  edification. 

It  is  no  excuse,  as  many  seem  to  think,  for 
excessive  length  in  prayer,  that  they  cannot, 
in  a  shorter  time  embrace  every  object  of 
which  they  wish  to  ta,ke  notice.  This  is 
apologizing  for  one  fault  by  pleading  for  the 


PUBLIC     PRAVER.  231 

necessity  of  another.  It  is  better  to  pass 
over  some  topics  in  a  cursory  manner,  or  to 
omit  them  altogether,  rather  than  to  induce 
weariness  in  a  single  pious  worshipper. 
There  is  no  more  need  of  including  every 
thing  that  is  appropriate  and  desirable  in  the 
same  prayer,  than  there  is  of  embracing 
every  thing  that  belongs  to  a  given  text  in 
the  same  sermon.  If  we  yielded,  in  the 
latter  case,  instead  of  spending  thirty-five  or 
forty  minutes  in  our  ordinary  discourses,  we 
should  seldom  be  able  to  get  through  in  less 
than  two  hours.  The  fact  is,  it  ought  to  be 
our  aim  in  prayer,  as  well  as  in  preaching,  to 
leave  off  before  weariness  approaches,  and  in 
that  full  tide  of  elevated  feeling  which  be- 
comes the  later  as  well  as  the  earlier  stao^es 
of  that  solemn  exercise.  The  venerable  and 
learned  Cotton  Mather  speaks  of  it  as  a  great 
accomplishment  in  a  young  preacher,  more 
than  a  century  ago,  that  he  could  pray  a 
whole  hour  in  public  without  the  least  repe- 
tition. I  trust  no  one  whose  eye  meets  this 
page  will  be  inclined  to  emulate  such  an 
accomplishment. 

V.  Another  excellence  of  a  public  prayer 
is,  that  it  be  seasonable^  and  appropriate  to 


232  THOUGHTS    ON 

the  occasion  on  which  it  is  uttered.  There 
is  a  great  beauty  in  this,  and  a  happy  im- 
pression resulting  from  it  whenever  it  occurs. 
The  prayers  recorded  in  Scripture,  for  the 
most  part,  bear  this  character  in  a  very  strik- 
ing manner.  Almost  all  of  them  are,  from 
beginning  to  end,  strictly  appropriate,  and 
would  not  have  been  really  suitable  on  any 
other  occasions  than  those  on  which  they 
w^ere  actually  delivered.  There  is  some- 
thing very  trying  to  the  judgment,  as  well  as 
the  patience  of  the  intelligent  w^orshipper, 
when  he  who  leads  in  prayer  has  a  long, 
preliminary,  and  inapplicable  series  of  topics 
on  w^hich  he  dwells  to  the  point  of  weariness, 
before  he  comes  to  those  which  belong  to  the 
occasion  on  which  he  officiates.  This  is 
exceedingly  unwise.  Whether  it  be  done 
in  the  pulpit,  in  the  missionary  m.eeting,  in 
administering  a  sacrament,  in  the  Sabbath- 
school,  or  in  the  sick  room,  it  is  ill-judged 
and  unhappy  in  its  influence. 

Another  important  advantage  of  an  adhe- 
rence to  perfect  appropriateness  in  public 
prayer  is,  that  it  is  one  of  the  best  means  of 
guarding  against  excessive  and  unseasonable 
length.      Almost    all   the    undue    prolixity 


PUBLIC   PRAYER.  233 

which  we  observe  and  lament  in  this  exer- 
cise, is  referable  to  a  defect  here.  When  he 
who  leads  in  prayer  does  not  confine  himself 
to  that  which  belongs  to  the  occasion  on 
which  he  officiates,  he  is  liable  to  be  borne 
away  by  his  feelings,  or  by  his  want  of  self- 
possession,  into  any  extent  of  irrelevant  mat- 
ter, and,  of  course,  may  be  betrayed,  before 
he  is  aware,  into  the  most  undesirable  tedi- 
ousness;  whereas  he  who  carefully  adheres 
to  that  which  is  appropriate  to  the  occasion, 
will  find  himself  furnished  with  the  best  of 
all  guards  against  every  indulgence  in  tedi- 
ous prolixity. 

VI.  It  is  an  important  excellence  in  a 
public  prayer,  that  it  include  the  recognition 
of  so  much  gospel  truth,  as  to  be  richly  in- 
structive to  all  w^ho  join  in  it,  as  well  as  all 
who  listen  to  it.  Truth  is  the  food  of  the  soul. 
Gospel  truth  is  that  on  which  the  Christian 
lives  and  grows  from  day  to  day.  And, 
although  it  is  rather  the  design  of  preaching 
than  of  prayer  to  convey  didactic  instruction 
to  our  hearers;  and  although,  as  stated  in 
a  preceding  chapter,  the  practice  of  "preach- 
ing in  prayer"  is  really  a  serious  fault,  and 
ought  to  be  sacredly  avoided,  yet  it  cannot 


234  THOUGHTS    ON 

have  escaped  the  notice  of  any  intelligent 
attendant  on  the  service  of  the  sanctuary, 
that  much  doctrinal  instruction  may  be  and 
is  continually  incorporated  with  almost  all 
the  public  prayers  recorded  in  the  sacred 
volume.  Who  does  not  see  that,  in  all  those 
prayers,  the  great  doctrines  of  our  entire  de- 
pendence on  God ;  our  utter  unworthiness  of 
his  favour ;  our  apostasy  and  corruption  as 
children  of  the  first  Adam ;  our  recovery  by 
the  incarnation  and  atoning  sacrifice  of  the 
second  Adam,  the  Lord  from  heaven;  the 
necessity  of  our  renewal  by  the  Holy  Spirit, 
and  of  our  justification  by  the  imputed  right- 
eousness of  Christ,  and  our  entire  indebted- 
ness to  his  grace  for  every  holy  desire  and 
action :  who,  I  say,  does  not  know  that  all 
these  doctrines  are  directly  or  indirectly  im- 
plied, and  shine  forth  in  many  of  the  devo- 
tional compositions  found  in  the  sacred 
pages?  And  who  does  not  know  that  when 
w^e  arise  to  address  the  throne  of  grace,  as 
the  mouth  of  few  or  of  many,  we  have  not 
only  the  fairest  opportunity  of  directing  the 
minds  of  our  fellow-worshippers  to  these 
great  truths,  and  of  endeavouring  to  fasten 
their  attention  upon  them  as  the  life  of  the 


PUBLIC    PRAYER.  235 

soul;  but  that  they  must,  if  we  would  pray 
aright,  be  devoutly  interwoven  through  all 
our  addresses  to  the  God  of  mercy?  Nay,  I 
have  sometimes  thought  that  if  a  wise  phy- 
sician of  the  soul  were  searching  for  the 
most  insinuating  and  impressive  medium 
through  which  to  address  either  a  Christian 
or  a  w^orldly  man,  on  the  great  truths  of  the 
gospel,  he  could  seldom  find  any  so  well 
adapted  to  his  purpose  as  wise,  discrimina- 
ting, tender  prayer;  a  prayer  comprehend- 
ing thought,  and  a  seasonable,  pointed,  forci- 
ble exhibition  of  truth.  We  are  told  that 
Mr.  Whitefield  often  conveyed  to  his  hearers, 
of  various  characters,  through  the  medium 
of  happily  directed  prayer,  alternately  the 
most  tender  and  affectionate  counsel,  the 
most  withering  rebuke,  and  the  most  pointed 
instruction  that  ever  escaped  his  lips. 

Of  course,  in  public  and  social  prayer, 
Christian  doctrine  is  rather  implied  and  inti- 
mated than  directly  and  formally  laid  down. 
Yet  nothing  can  be  plainer  than  that  a  skil- 
ful conductor  of  public  devotion  has  one  of 
the  very  best  opportunities  for  inculcating 
divine  truth,  in  the  most  touching  and  im- 
pressive of  all  connections.     Tt  is  a   great 


236  THOUGHTS   ON 

part  of  practical  wisdom,  then,  in  those  who 
are  called  to  preside  in  prayer,  either  with 
the  sick  or  the  well;  either  in  the  private 
circle,  or  the  public  assembly — to  introduce 
as  much  precious  truth  into  their  prayers  as 
they  possibly  can  without  falling  into  a  di- 
dactic strain;  as  much  as  is  consistent  with 
that  simple,  filial,  suppliant  character  which 
ought  to  pervade  all  our  devotional  exercises. 
VII.  Another  important  feature  of  great 
excellence  in  public  prayer,  is  a  desirable 
degree  of  variety.  We  object  to  being 
confined  to  prescribed  forms  of  prayer,  be- 
cause they  lay  us  under  the  necessity  of 
repeating  not  only  the  same  topics,  but  also 
the  same  words  in  public  devotions  from 
year  to  year.  But  I  have  known  Presbyte- 
rian ministers  whose  public  prayers  were  so 
much  alike  for  years  together,  that  one  of 
their  fellow-worsiiippers  long  accustomed  to 
their  ministrations,  might  with  confidence 
go  before  them  every  Sabbath,  and  antici- 
pate all  that  they  had  to  utter  in  this  exer- 
cise. This  is  a  great  evil,  so  entirely  at 
variance  with  our  professed  principles,  so 
much  adapted  in  our  view,  to  interfere  with 
edification,  and  so  adverse  to  continued  at- 


PUBLIC    PRAYER.  237 

tention  on  the  part  of  those  who  worship 
with  us,  that  it  surely  deserves  the  attention 
of  all  who  are  called  to  preside  in  this  im- 
portant part  of  the  public  service.  Truly  it 
is  with  an  ill  grace  that  some  of  our  minis- 
ters find  fault  with  the  sameness  of  liturgies, 
when  their  own  prayers  have  as  much  of 
this  quality  as  any  that  we  hear  read,  with 
the  disadvantage  of  being  decidedly  inferior 
both  in  matter  and  manner. 

But  the  study  of  variety  may  be  carried  to 
an  extreme.  I  once  heard  of  a  minister  of 
our  church  so  scrupulously  careful  as  to  this 
point,  that  he  resolved  never,  if  he  could  pos- 
sibly avoid  it,  to  utter  a  second  time,  a  single 
sentence  that  he  had  ever  before  uttered. 
This  was,  no  doubt,  an  extravagant  zeal  for 
variety,  and  adapted  to  beget  a  censurable 
scrupulosity,  rather  than  a  truly  devout  spi- 
rit. But  while  w^e  fly  from  this  unprofitable 
extreme,  it  is  surely  worth  while  to  take 
appropriate  pains  to  attain  that  happy  varie- 
ty, which  can  only  be  acquired  by  taking 
measures  to  bring  out  of  our  treasure,  in  this 
respect,  as  well  as  in  preaching,  "things 
new  and  old." 

VIII.  Almost  all  ministers  close  their 
21 


238  THOUGHTS    ON 

prayers  with  a  doxology,  copied  more  or  less 
closely,  from  the  sacred  oracles.  This  is  a 
plain  dictate  of  Christian  principle,  and 
directly  warranted  by  revealed  examples. 
But  are  ministers  as  careful  as  the  Bible  is 
to  vary  these  doxologies?  It  strikes  me  that 
there  is  a  great  beauty  in  doing  so,  and  that 
it  is  greatly  adapted  to  gratify  the  pious 
heart.  Sometimes  the  closing  doxology  in 
prayer  is  repeated  thus:  "To  the  Father,  to 
the  Son,  and  to  the  Holy  Ghost  be  glory 
forever.  Amen!"  Sometimes  thus  :  "Now 
unto  Him  that  is  able  to  keep  us  from  falling, 
and  to  present  us  faultless  before  the  presence 
of  his  glory  with  exceeding  joy :  to  the  only 
wise  God  our  Saviour,  be  glory  and  majesty, 
dominion  and  power,  both  now  and  ever. 
Amen!"  And  sometimes:  "To  God  the 
Father,  Son,  and  Holy  Spirit,  be  all  honour 
and  glory  now  and  ever!  Amen!"  It  would 
minister,  it  seems  to  me,  to  an  increase  of 
interest  in  our  public  prayers,  if  these  and 
other  various  forms  were  adopted  more  fre- 
quently than  they  are.  They  might  be 
alternated  and  applied  in  a  manner  adapted 
to  rouse  the  feelings,  and  warm  the  hearts  of 
worshippers  who  are  less  impressed  by  the 


PUBLIC    PRAYER.  239 

constant  use  of  only  one  doxology.  I  have 
often  doubted  whether,  with  regard  to  this 
pointy  a  sufficiently  rousing  and  animating 
variety  is  habitually  consulted.  I  once 
heard  of  a  minister  who,  in  a  time  of 
revival,  when  his  own  heart,  as  well  as 
the  hearts  of  his  hearers  were  unusually 
warmed  with  the  power  of  the  Holy  Spirit, 
closed  a  prayer  in  the  midst  of  the  revival, 
with  great  acceptance,  and  with  strong 
impression,  in  the  words  of  the  Psalmist, 
(Psalm  Ixxii.  18,  19:)  '^  Blessed  be  the 
Lord  God,  the  God  of  Israel,  who  only  doeth 
wondrous  things;  and  blessed  be  his  glori- 
ous name  for  ever;  and  let  the  whole  earth 
be  filled  with  his  glory.  Amen !  and  Amen !" 
The  effect  was  electric  in  suddenness,  and 
most  happy. 

IX.  A  good  public  prayer  ought  always 
to  include  a  strongly  marked  reference  to 
the  spread  of  the  gospel,  and  earnest  peti- 
tions for  the  success  of  the  means  employed 
by  the  Church  for  that  purpose.  As  it 
forms  a  large  part  of  the  duty  of  the  Church 
to  spread  the  knowledge  of  the  way  of  salva- 
tion to  all  around  her,  and  to  send  it,  to  the 
utmost  of  her  power,  to  all  within  her  reach 


240  THOUGHTS    ON 

who  are  destitute  of  it ;  so  she  ought  never 
to  assemble  without  recognizing  this  obhga- 
tion,  and  fervently  praying  for  grace  and 
strength  to  fulfil  it.  So  prominent  an  object 
in  the  Church's  duty  ought,  undoubtedly, 
to  form  an  equally  prominent  object  in  her 
desires  and  prayers.  Were  petitions  on  this 
subject  made  to  occupy  the  place,  and  to 
wear  the  aspect  which  they  ought  to  do,  it 
would  tend  to  keep  this  great  duty  con- 
stantly before  the  mind  of  the  pastor  him- 
self, and  before  the  minds  of  all  his  people, 
in  something  of  its  appropriate  and  solemn 
character.  That  duty  which  was  thus 
solemnly  acknowledged  and  prayed  over 
every  Sabbath,  could  hardly  fail  to  occupy 
the  attention  and  to  impress  the  hearts  of 
those  who  adhere  to  this  practice.  We  sel- 
dom, indeed,  hear  a  public  prayer  which 
wholly  omits  all  reference  to  the  spread  of 
the  gospel.  But  O  how  often  is  the  refer- 
ence to  it  the  most  cursory  and  chilling 
imaginable;  without  point,  without  appa- 
rent engagedness;  neither  manifesting  in- 
terest on  the  part  of  the  minister,  nor  adapted 
to  beget  interest  in  his  fellow-worshippers! 
No  wonder  that  in  churches  in  which  this 


PUBLIC   PRAYER.  241 

is  the  character  of  the  public  prayers  we 
hear  of  few  and  stinted  contributions  to  the 
great  missionary  cause.  If  this  cause  were 
carried  into  the  pulpit  every  Lord's  day, 
and  there  presented  before  the  Lord  in  the 
distinct,  solemn  and  touching  manner  which 
its  importance  demands,  we  surely  should 
not  find  so  many  of  the  churches  on  our  roll 
so  entirely  delinquent  in  regard  to  this  duty, 
as  our  records  annually  disclose. 

X.  Another  consideration  worthy  of  notice 
here  is  the  manner  in  which  the  Most  High 
is  addressed  in  different  parts  of  public 
prayer.  It  is  common  for  those  who  offi- 
ciate in  this  solemn  exercise,  to  adopt  some 
one  title  of  God,  w^hich  they  carry,  for  the 
most  part,  through  the  whole  prayer. 
Whether  it  be  that  of  '^  Almighty  God,"  or 
*'  Heavenly  Father,"  or  any  other  favourite 
title,  it  is  repeated  and  hackneyed,  w^hatever 
may  be  the  burden  of  the  confession,  the 
grateful  acknowledgment,  or  the  importu- 
nate petition.  How  much  more  appropriate, 
and  in  accordance  with  a  spiritual  taste, 
would  it  be,  frequently  to  alter  this  title,  as 
we  pass  from  one  part  of  prayer  to  another, 
adverting  all  along  to  the  extent,  the  di- 
21* 


242  THOUGHTS  ON 

versity,  and  the  glory  of  the  Divine  attri- 
butes !  Thus,  suppose  a  prayer  for  the 
revival,  the  prosperity,  and  the  enlargement 
of  the  Church,  v^ere  prefaced  with  the  fol- 
lowing appeal — O  thou  Sovereign  King  of 
Zion,  who  hast  purchased  her  with  thine 
own  blood,  and  hast  given  to  her  "  exceed- 
ing great  and  precious  promises,"  look  upon 
thine  own  feeble,  struggling  Church  in 
mercy.  Wilt  thou  not  ''revive  her,  that  thy 
people  may  rejoice  in  thee?"  Wilt  thou  not 
lift  her  from  the  dust,  and  clothe  her  in 
beauty,  ''through  thine  own  comeliness  put 
upon  her  ?"  Wilt  thou  not  cause  her,  amidst 
all  her  darkness,  to  look  forth  "clear  as  the 
sun,  fair  as  the  moon,  and  terrible  as  an 
army  with  banners?" 

Again ;  suppose  prayer  were  about  to  be 
made  for  the  dispersion  of  popular  igno- 
rance, and  the  diffusion  of  the  light  of 
science,  and  above  all,  of  the  light  of  life  in 
Christ  Jesus  our  Lord,  among  all  classes  of 
men; — and  suppose  the  suitable  petitions  on 
that  subject  were  introduced  thus:  "O  thou 
Source  of  all  knowledge,  with  whom  there  is 
light,  and  "no  darkness  at  all,"  have  mercy 
upon  our  land.    Thou  alone  art  able  to  scatter 


PUBLIC   PRAYER.  243 

the  shades  of  night  that  rest  upon  the 
nations.  Send,  we  beseech  thee,  far  and 
wide,  the  light  of  science,  and  especially  the 
light  of  the  glorious  gospel  of  the  blessed 
God,  to  all  people  from  the  rising  to  the 
setting  sun.  Let  our  children,  and  the  chil- 
dren of  all  around  us,  be  trained  up  *'in  the 
nurture  and  admonition  of  the  Lord,"  and 
let  "  all  kindreds  and  people  and  nations  and 
tongues  be  made  to  know  thee  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast 
sent."  And  so,  if  we  were  about  to  pray  for 
the  speedy  and  extended  conversion  of  im- 
penitent men,  we  might  enter  on  the  topic 
in  some  such  way  as  the  following :  "  O  Thou 
who  delightest  not  in  the  death  of  the  sin- 
ner, but  rather  that  he  turn  unto  thee  and 
live,  have  compassion  upon  those  who  know 
thee  not,  and  will  not  have  thee  to  reig-n 
over  them.  Open  their  eyes  before  it  be 
for  ever  too  late ;  convince  them  of  sin,  and 
bring  them  willingly  to  the  love,  the  service, 
and  the  glory  of  Him,  who,  though  he  was 
rich,  yet  for  our  sakes  became  poor,  that 
we  through  his  poverty  might  be  rich." 

These    appropriate   titles,   and   modes  of 
addressing  the  Most  High,  are  not  only  in 


244  THOUGHTS   ON 

perfect  keeping  with  the  petitions  intended 
to  follow  them  ;  but  they  are  adapted  to  pre- 
pare the  minds  of  worshippers  for  uniting  in 
those  petitions,  and  for  giving  them  a  more 
prompt  and  edifying  access  to  their  feelings. 
I  cannot  help  thinking  that  this  plan  would 
recommend  itself  to  the  Christian  judgment 
of  many,  if  it  were  once  fairly  and  largely 
adopted. 

XL  A  good  public  prayer  should  ever  he 
strongly  marked  with  the  spirit  and  the  lan- 
guage of  hope  and  confidence.  Strictly  speak- 
ing, it  is  the  church  alone  that  really  prays. 
If  so,  her  prayers  ought  ever  to  be  couched 
in  the  language  of  filial  love,  and  of  humble, 
tender  reliance  on  the  favour  and  faithful- 
ness of  her  covenant  God.  The  devout, 
heavenly-minded  McCheyne,  states,  in  one 
of  his  familiar  letters,  that  a  certain  pious 
minister  had  remarked  concerning  the  prayers 
of  another  minister,  that  he  prayed  ''as  if  he 
thought  that  God  was  not  willing  to  grant  the 
blessings  which  he  asked."  It  is  a  real  fault 
when  prayers  wear  an  aspect  in  accordance 
with  this  remark.  Our  gracious  covenant 
God  loves  to  be  taken  at  his  word;  to  be 
firmly  and  affectionately  trusted ;  to  have  his 


PUBLIC    PRAYER.  245 

exceeding  great  and  precious  promises  im- 
portunately pleaded;  and  to  be  approached 
as  a  willing,  tender  Father,  not  only  "mighty 
to  save,"  but  ready  and  willing  to  save ; 
more  ready  to  bestow  the  gifts  of  his  grace 
than  earthly  parents  to  give  good  things  to 
their  children.  This  is,  perhaps,  the  true 
idea  of  the  "prayer  of  faith;"  and  the  more 
strongly  it  marks  all  our  approaches  to  the 
throne  of  grace,  the  more  is  it  in  accordance 
with  the  spirit  of  the  covenant  of  grace. 

XII.  The  'prayer  after  sermon^  which  is 
commonly  short,  is  very  often,  not  only  a 
brief,  but  a  mere  general,  pointless,  and  un- 
interesting effusion,  simply  imploring  a  di- 
vine blessing  on  what  has  been  said,  equally 
applicable  to  every  similar  occasion,  and 
only  adapted  to  prepare  the  way  for  the 
close  of  the  service.  Instead  of  this,  the 
closing  prayer  ought  to  be  framed  upon  the 
plan  of  making  it,  as  far  as  possible,  one  of 
the  most  solemn,  appropriate,  and  impressive 
parts  of  the  whole  service.  It  ought  to  be 
formed  upon  the  plan  of  taking  hold  of  the 
conscience  and  the  heart  most  deeply  and 
effectually,  and  of  uniting  as  far  as  possible 
the  most  pointed  and  searching  solemnity  of 


246  THOUGHTS    ON 

application,  with  the  most  perfect  tenderness 
and  affection  of  appeal.  The  closing  prayers 
of  Whitefield  were  often  peculiarly  appro- 
priate and  inimitably  touching;  and  those  of 
Nettleton  were,  perhaps,  never  exceeded  for 
appropriate  simplicity,  and  adaptedness  to 
seal  the  impressions  of  the  preceding  sermon. 
The  preacher  who  can  consent,  after  deliver- 
ing a  sermon  of  solemn,  discriminating  cha- 
racter, to  close,  as  is  often  done,  with  a  few 
sentences  of  perfectly  common-place  prayer, 
as  much  adapted  to  one  subject  as  another, 
is  guilty  of  abandoning  an  advantage  which 
ought  to  be  dear  to  a  wise  man.  Every  sen- 
tence of  the  prayer  after  sermon  ought  to  be 
thoughtfully  and  carefully  constructed  upon 
the  plan  of  deepening  and  riveting  every 
impression  attempted  to  be  made  in  the  pre- 
ceding discourse.  And,  for  this  purpose,  it 
ought  to  be,  on  common  occasions,  rather 
longer  than  it  usually  is,  and  constructed 
upon  a  principle  of  rich  appropriateness  in 
following  the  sermon. 

XIIL  In  regard  to  the  use  of  the  Lord's 
Prayer  in  the  devotions  of  the  sanctuary,  it 
is  proper,  in  this  chapter,  to  make  some  re- 
marks.    It  has  been  seen,  I  trust,  in  prece- 


PUBLIC    PRAYER.  247 

ding  parts  of  this  volume,  by  every  impartial 
reader,  that  the  prayer  which  bears  this  title 
was  never  intended  by  Him  who  gave  it,  to 
be  used  as  a  permanent,  precise,  verbal  form; 
but  that  it  was  designed  rather  as  a  general 
directory  for  prayer,  to  point  out  the  things 
to  be  prayed  for,  and  the  general  strain  and 
structure  of  this  exercise,  and  not  the  exact 
words  to  be  employed.  If  this  be  so,  then 
the  abundant  use  of  this  prayer  by  the 
Romish  Church,  and  by  some  Protestant 
churches,  in  formally  introducing  it  into 
every  service,  and  on  some  occasions  three 
or  four  times  into  the  service  of  the  same 
day,  seems  liable  to  serious  question — as 
having  no  adequate  warrant,  either  in  the 
word  of  God,  or  in  the  early  usage  of  the 
Church. 

Still  the  Presbyterian  Church  regards  this 
prayer  with  deep  veneration,  and  by  no 
means  repudiates  the  use  of  it.  As  dropping 
from  the  lips  of  the  Saviour  himself,  and  as 
marked  with  so  much  heavenly  wisdom,  she 
regards  it  with  profound  respect  and  esteem, 
and,  like  every  other  part  of  the  inspired 
word,  takes  pleasure  in  manifesting  for  it 
unfeio^ned  Christian  reverence.      She,  there- 


248  THOUGHTS    ON 

fore,  both  recommends  and  practises  the  use 
of  it  in  her  pubhc  devotion.  Accordingly, 
our  Presbyterian  fathers,  in  the  Directory 
for  the  public  worship  of  God,  drawn  up  and 
estabUshed  by  the  Westminster  Assembly  of 
Divines,  and  afterwards  adopted  by  the 
General  Assembly  of  the  Church  of  Scot- 
land, speak  of  the  use  of  this  prayer  in  the 
following  unequivocal  and  pointed  terms.— 
Speaking  of  "  prayer  after  sermon,"  they 
say — ''  And  because  the  prayer  which  Christ 
taught  his  disciples  is  not  only  a  pattern  of 
prayer,  but  is  itself  a  most  comprehensive 
prayer,  we  recommend  that  it  also  be  used 
in  the  prayers  of  the  Church."  This  judg- 
ment is  adopted  and  expressed,  in  the  same 
words,  by  our  fathers  of  the  American 
Church,  in  the  Directory  framed  by  them  in 
1788. 

As  Presbyterians,  then,  we  are  far  from 
objecting  to  the  repetition  of  the  Lord's 
Prayer  in  the  public  service  of  the  sanc- 
tuary. The  only  question  that  w^e  ask,  is, 
what  shall  be  the  rule  for  its  use?  Shall  we 
repeat  it  always — more  than  any  other  words 
or  prayer  that  were  ever  uttered  by  our 
blessed  Lord?  ^  Shall  we  repeat  it  more  than 


PUBLIC   PRAYER.  249 

once  in  the  same  service,  as  if  there  were 
some  magic  in  its  terms?  Shall  we  insist 
on  its  repetition,  even  on  occasions  on  which 
its  language  does  not  appear  peculiarly  ap- 
propriate ?  We  think  not.  As  we  are  per- 
suaded that  it  was  never  intended  by  our 
blessed  Saviour  to  be  so  invariably  and  for- 
mally used ;  as  we  do  not  find  a  trace  of  evi- 
dence that  the  apostolic  church  ever  used  it 
thus,  or  even  at  all  after  its  establishment  in 
the  New  Testament  form,  we  cannot  sup- 
pose the  constant  use  of  it  to  be  binding. 
Yet  we  believe  and  teach  that  the  occasional, 
the  frequent  use  of  it,  is  proper,  and  suffi- 
cient to  meet  every  demand  that  the  most 
scrupulous  regard  to  the  principle  of  Chris- 
tian obligation  can  lay  upon  us. 

I  once  knew  an  excellent  and  popular 
Presbyterian  minister  who  found  it  con- 
venient to  be  systematic  in  every  thinor. 
And  he  was  so  in  regard  to  the  subject 
under  consideration.  He  closed  the  last 
prayer  in  the  morning  of  every  Lord's  day 
with  the  repetition  of  the  Lord's  prayer;  and 
the  whole  service  every  afternoon  with  the 
Christian  doxology.  This  is  rather  too  rigid- 
ly systematic  and  formal  for  me.  I  have 
22 


250  THOUGHTS   ON 

never  felt  bound  or  inclined  to  tie  myself  to 
the  practice  with  even  so  great  frequency  as 
this ;  but  have  contented  myself  with  using 
that  form,  at  the  close  of  one  of  the  prayers, 
once  in  tv70,  three,  or  four  weeks,  so  as  on 
the  one  hand,  to  testify,  that  I  venerated  and 
loved  to  use  it,  and,  on  the  other,  that  it  had 
not,  in  my  view,  any  special  binding  obliga- 
tion as  a  form,  or  any  special  efficacy  as  a 
means. 

XIV.  It  is  important  to  add,  that  the 
whole  manner  of  uttering  a  public  prayer 
should  be  in  accordance  with  the  humble, 
filial,  affectionate,  yet  reverential  spirit, 
which  ought  to  characterize  the  prayer  itself 
throughout.  To  hear  a  prayer  uttered  in  a 
manner  ill  in  keeping  with  the  sentiments 
implied,  and  the  petitions  expressed ;  to  hear 
a  penitent  believing  sinner,  bowing  before 
the  mercy-seat,  and  imploring  pardoning 
mercy  and  sanctifying  grace ;  confessing 
total  unworthiness  of  the  least  favour,  while 
imploring  the  greatest  of  all  favours,  tempo- 
ral and  eternal ; — and  yet  making  his  appeal 
to  the  great  Searcher  of  hearts  in  a  pompous 
dictatorial  manner,  is  indeed  revolting  to  an 
enlightened,   pious  taste.     Surely  here,   if 


PUBLIC    PRAYER.  251 

ever,  the  manner  of  the  suppUant  ought  to 
correspond  with  the  humble,  contrite  spirit 
which  he  professes  to  cherish,  and  which  his 
words  express.  The  eyes  ought  to  be  gently 
closed,  shutting  out  every  scene  adapted  to 
arrest  the  attention,  or  to  break  in  on  that 
entire  abstraction  from  earth  and  its  affairs 
which  the  exercise  presupposes.  We  are 
expressly  told  that  this  was  the  manner  of 
the  preachers  in  the  primitive  Church. 
Several  of  the  early  fathers  tell  us  that  the 
officiating  ministers,  in  the  second  and  third 
centuries,  always  prayed  in  public  ^'  closing 
the  eyes  of  the  body,  and  lifting  up  those  of 
the  mind  to  heaven."  I  have  known  a  few 
ministers  of  our  Church  who  always  prayed 
in  public  with  their  eyes  wide  open,  and  in 
some  cases  evidently  looking  about  the  as- 
sembly. This  was  always  considered  as 
■unfriendly  to  a  devotional  spirit,  and  was 
connected  with  disagreeable  impressions  on 
the  part  of  the  great  mass  of  the  worshippers. 
The  voice  ought  also  to  be  regulated  in  a 
manner  adapted  to  the  solemn  exercise  in 
v/hich  it  is  employed.  The  vocal  utterance, 
the  tones,  and  the  whole  manner  of  a 
suppliant  who  is  deeply  penitent,  and  truly 


252  THOUGHTS    ON 

in  earnest,  as  they  find  a  response  in  every 
human  bosom,  so  they  never  fail  to  disclose 
themselves,  and  to  become  manifest  when- 
ever they  really  exist;  and,  on  the  other 
hand,  those  modulations  of  the  voice  in 
prayer  v^hich  indicate  either  the  absence  of 
true  feeling,  or  the  presence  of  a  dictatorial, 
haughty,  disrespectful  spirit  toward  the 
greatest  and  best  of  beings,  never  fail  to 
revolt  the  minds  of  those  who  watch  the 
language,  and  are  capable  of  entering  into 
the  spirit  of  this  holy  exercise. 

In  a  good  public  prayer,  then,  the  voice, 
and  the  whole  manner  are  made  the  objects 
of  serious  and  diligent  attention.  And  as  a 
happy  result  here  cannot  be  reached  by 
*' mimic  attempts,"  we  can  only  hope  to  suc- 
ceed by  having  the  heart  right.  If,  there- 
fore, we  expect  our  voice,  when  we  lead  in 
this  responsible  exercise,  to  convey  by  every 
vibration  of  articulate  sound  to  the  ear  of 
every  fellow-worshipper  the  idea  of  humility, 
contrition  of  spirit,  earnest  desire,  filial  sub- 
mission, and  tender,  persevering  importunity, 
we  must  try,  by  the  grace  of  God,  really  to 
attain  this  state  of  mind — really  to  feel  what 
we  utter.     We  must  try  to  acquire  this  truly 


PUBLIC    PRAYER.  253 

devout,  penitent,  submissive,  and  fervent 
importunity  which  is  so  desirable,  or  we 
shall  never  be  likely  to  convey,  by  sym- 
pathy, to  the  minds  of  others,  the  feeling  that 
we  are  really  in  earnest. 

It  may  not  be  improper  to  subjoin,  that 
the  humble,  submissive,  penitent,  pleading 
modulation  of  the  voice  here  recommended, 
ought  to  be  deemed  specially  appropriate — 
peculiarly  indispensable  when  we  are  im- 
ploring mercy  for  a  suffering  community; 
pleading  for  the  sick  and  dying;  bewailing 
the  hidings  of  our  Father's  face ;  mourning 
over  the  low  state  of  religion;  or  soliciting 
the  return  of  his  reviving  and  life-giving 
Spirit.  Here  any  other  posture  than  the  dust 
of  abasement;  any  other  tones  than  those  of 
the  humblest  importunity,  can  hardly  be 
supposed  to  be  tolerated  by  a  believing 
worshipper. 

XV.  I  have  only  to  add  a  few  remarks 
in  reference  to  that  emphatic  word.  Amen  ! 
with  which  all  prayers  are  commonly  ended. 
This  is  a  w^ord,  as  is  well  known,  of  Hebrew 
origin,  and  used,  in  nearly  the  same  form,  in 
all  the  dialects  of  the  eastern  cognate  lan- 
guages. The  original  idea  which  it  conveys 
22* 


254  THOUGHTS    ON 

is  that  of  truth,  certainty.  Sometimes  it  is 
used  as  a  noun;  as  when  Christ  (Rev.  i.  5,) 
is  called  the  ''  Amen,  the  faithful  and  true 
witness."  Sometimes  as  an  adjective ;  as 
when  we  are  told  (2  Cor.  i.  20,)  that  "  all  the 
promises  of  God  are  yea  and  Amen,"  i.  e., 
firm,  certain,  infallible.  Sometimes  as  an 
adverb,  as  when  our  blessed  Saviour  (John 
iii.  3,)  said  to  Nicodemus,  "  Verily,  verily,  I 
say  unto  you,  except  a  man  be  born  again," 
&c.,  that  is,  truly,  truly,  or  certainly  as  you 
live.  And  sometimes  as  an  interjection,  as 
when  the  meaning  obviously  is — Be  it  so ! 
Let  it  be  as  we  have  said  !     God  grant  it ! 

It  would  seem,  from  1  Cor.  xiv.  16,  that  it 
Avas  customary  in  the  Apostolic  Church  for 
those  who  united  in  prayer,  to  signify  their 
assent  to  what  had  been  uttered,  by  saying 
Amen,  at  the  close.  And  if  this  were  done 
wisely,  soberly,  and  with  a  truly  devout 
spirit,  it  might  still  be  useful.  In  the  second 
century,  as  we  are  informed  by  Justin  Mar- 
tyr, at  the  close  of  prayer,  the  people  were 
w^ont  to  express  their  concurrence  by  saying 
Amen.  And,  in  the  fourth  century,  Jerome 
tells  us  that  this  practice  was  carried  so  far, 
and  accompanied  with  so  much  license  of 


PUBLIC    PRAYER.  255 

voice,  in  the  city  of  Rome,  that  the  utterance 
of  Amen  at  the  close  of  prayer  was  like  an 
outburst  of  thunder.  It  is  not  improbable 
that  some  such  inconvenient  abuse  ulti- 
mately led  to  the  curbing,  if  not  to  the  sup- 
pression of  this  popular  vociferation. 

In  the  prayers  of  some  churches,  the 
Amen  is  seldom  or  never  uttered  by  the 
officiating  minister  himself;  but  always  in 
the  form  of  a  response,  either  by  a  conspicu- 
ous individual,  who  acts  as  clerk,  or  by  the 
mass  of  the  worshippers,  or  both.  In  all  the 
Presbyterian  churches  throughout  the  world, 
the  officiating  minister,  it  is  believed,  is  in 
the  habit  of  pronouncing  this  w^ord  himself, 
which  all  his  fellow-worshippers  are  expected 
silently  to  adopt  and  make  their  own.  And 
this  would  seem  to  be  in  accordance  with 
the  best  authorities.  Where  this  word  oc- 
curs in  the  book  of  Psalms,  it  is  evidently 
added  by  the  same  hand  that  penned  the 
inspired  song  or  prayer,  and  is  not  left  to  be 
breathed  or  added  by  him  who  reads.  In 
the  directory  for  prayer  which  our  blessed 
Lord  gave  to  his  disciples,  he  adds  the  Amen 
himself,  precisely  in  the  manner  customary 
among  us.     He  did  not  leave  it  to  be  sup- 


256  THOUGHTS    ON 

plied  by  him  vv^io  heard  or  adopted  the 
prayer.  In  all  the  doxologies  with  which  the 
inspired  Apostles  close  their  Epistles,  the 
Amen  is  added  by  the  inspired  writer,  and  not 
left  to  be  added  by  one  who  makes  a  re- 
sponse. And  w^hy  should  not  the  man  who 
leads  in  prayer  pronounce  this  emphatic 
word  himself?  Nay,  why  should  he  not  be 
expected  a  fortiori  to  do  it ;  to  take  the  lead 
in  doing  it,  and  by  his  emphatic  example  to 
excite  others  to  more  cordiality  and  more 
fervour  of  assent? 

But  I  have  much  fault  to  find  with  the 
manner  in  which  the  Amen  is  pronounced 
by  many  of  those  wdio  conduct  the  public 
devotions  of  our  Church.  Many  pronounce 
it  in  that  short,  rapid  manner  which  divests 
it  at  once  of  all  emphasis  and  all  meaning ; 
many  in  that  feeble,  inaudible,  half-smothered 
manner  w^hich  gives  it  the  aspect  of  any 
thing  but  the  expression  of  an  ardent  wish. 
A  few  with  that  protracted  "nasal  twang" 
which  confers  upon  it  the  character  of  con- 
summate formality.  Only  now  and  then  is 
one  heard  to  pronounce  it  in  that  distinct, 
tender,  emphatic  manner  which  indicates 
real  feeling  and  earnest  desire;  and  which 


PUBLIC    PRAYER.  257 

seems  to  express  any  thing  like  what  the 
term  really  imports. 

In  the  word  Amen,  both  syllables  ought 
to  be  accented.  The  celebrated  orthoepist, 
Walker,  tells  us  that  this  is  the  only  word  in 
the  English  language  of  two  syllables,  that 
has  two  consecutive  accents.  If  this  be  so, 
then  the  first  syllable  or  letter  should  be  pro- 
nounced as  a  in  amiable,  and  be  marked 
with  a  strong  accent;  and  the  second  with 
equal  distinctness  of  accent,  as  in  the  sylla- 
ble formed  by  the  plural  of  man;  thus 
making  a  clear,  distinct,  and  strongly  marked 
utterance  of  A-men.  This,  accompanied 
with  a  proper  stress  of  voice,  solemnity  of 
manner,  and  pathos  of  tone,  would  make  of 
the  devout  interjection  before  us,  in  effect, 
and  on  the  popular  ear  and  mind,  something 
like  what  it  was  intended  to  be. 


258 


CHAPTER  VI. 

THE    BEST    MEANS    OF    ATTAINING    EXCELLENCE    IN 
CONDUCTING   PUBLIC   PRAYER. 

Excellence  in  this,  as  well  as  in  the  other 
parts  of  the  public  service,  is  comparative. 
As  in  preaching  there  are  rare  attainments  in 
eloquence,  which  few  can  hope  to  reach,  and 
which  we  cannot  promise  shall  be  reached 
bj  all,  however  zealously  and  faithfully  they 
may  apply  themselves  to  the  study;  so  in 
public  prayer,  a  few  have  risen  to  a  point  of 
happy  excellence  seldom  attained ;  an  excel- 
lence flowing  from  a  combination  of  natural 
and  spiritual  accomplishments  which  can 
only  be  expected  now  and  then  to  meet  and 
shine  forth.  But,  as  in  preaching,  so  in 
prayer,  the  subject  is  a  proper  object  of 
study,  and  may  be  expected,  in  all  ordinary 
cases,  to  reward,  as  well  as  to  encourage, 
faithful  and  persevering  study. 

It  will  not,  I  trust,  be  imagined  by  any 
that  I  am  about  to  prescribe  a  course  of  pre- 
paration for  this  exercise  of  a  formal,  and 


PUBLIC    PRAYER.  259 

above  all,  of  a  mechanical  nature,  wliich,  by 
a  sort  of  human  machinery,  will  insure  suc- 
cess. By  no  means.  Nothing  is  further 
from  my  view.  But  that  there  is  an  appro- 
priate preparation  for  it,  and  a  course  which 
may  lead  to  great  improvement  in  it,  I  can- 
not doubt;  and  a  preparation  corresponding 
with  the  spiritual  and  elevated  character  of 
the  exercise  itself 

The  opinion  of  the  venerated  fathers  of 
our  church  on  this  subject  will  appear  from 
the  following  counsel,  contained  in  the  fifth 
chapter  of  the  ''Directory  for  the  Worship  of 
God."  That  chapter,  entitled  ''  Of  PubUc 
Prayer,"  after  a  variety  of  appropriate  direc- 
tions, thus  concludes : 

"  It  is  easy  to  perceive,  that  in  all  the  pre- 
ceding directions,  there  is  a  very  great  com- 
pass and  variety;  and  it  is  committed  to  the 
judgment  and  fidelity  of  the  officiating  pas- 
tor to  insist  chiefly  on  such  parts,  or  to  take 
in  more  or  less  of  the  several  parts,  as  he 
shall  be  led  to,  by  the  aspect  of  Providence; 
the  particular  state  of  the  congregation  in 
which  he  officiates;  or  the  disposition  and 
exercise  of  his  own  heart  at  the  time.  But 
we  think  it  necessary  to  observe,  that,  al- 


260  THOUGHTS   ON 

though  we  do  not  approve,  as  is  well  known, 
of  confining  ministers  to  set  or  fixed  forms  of 
prayer  for  public  worship;  yet  it  is  the  in- 
dispensable duty  of  every  minister,  previous- 
ly to  his  entering  on  his  office,  to  prepare 
and  qualify  himself  for  this  part  of  his  duty, 
as  well  as  for  preaching.  He  ought,  by  a 
thorough  acquaintance  with  the  Holy  Scrip- 
tures; by  reading  the  best  writers  on  the 
subject;  by  meditation;  and  by  a  life  of  holy 
communion  with  God  in  secret,  to  endeavour 
to  acquire  both  the  spirit  and  the  gift  of 
prayer.  Not  only  so;  but,  when  he  is  to 
enter  on  particular  acts  of  worship,  he  should 
endeavour  to  compose  his  spirit,  and  to 
digest  his  thoughts  for  prayer,  that  it  may 
be  performed  with  dignity  and  propriety,  as 
well  as  to  the  profit  of  those  who  join  in  it ; 
and  that  he  may  not  disgrace  that  important 
service  by  mean,  irregular,  or  extravagant 
effusions." 

What  our  venerated  fathers  place  in  a 
later  clause  in  their  list  of  counsels,  I  wish 
to  stand  in  the  fore-front  of  my  suggestions 
in  regard  to  this  subject.  I  say,  therefore, 
with  great  confidence, 

I.  That  none  can  hope  to  attain  excellence 


rUBLIC    PRAYER.  261 

in  the  grace  and  gift  of  prayer  in  the  public 
assembly,  unless  they  abound  in  closet  devo- 
tion, and  in  holy  communion  with  God  in 
secret.  It  is  true  that,  without  this,  there 
may  be  much  formal  accuracy;  much  co- 
piousness and  variety,  both  as  to  topics  and 
language;  much  rhetorical  beauty;  much 
that  is  unexceptionable  both  in  matter  and 
manner.  But,  without  this,  there  will  not, 
there  cannot  be  that  feeling  sense  of  divine 
things;  that  spirit  of  humble,  filial  importu- 
nity; that  holy  familiarity  with  the  throne 
of  grace,  and  with  the  covenant  God  who 
sits  upon  it,  w4iich  bespeak  one  at  home  in 
prayer,  and  whose  whole  heart  is  in  the 
exercise.  To  expect  the  latter  without  the 
former,  would  be  to  look  for  an  effect  with- 
out its  necessary  cause;  w^ould  be  to  expect 
to  see  our  deficiencies  supplied  by  a  constant 
course  of  miracles. 

The  inspired  wise  man  tells  us,  that  ''  the 
heart  of  the  wise  teacheth  his  mouth,  and 
addeth  learning  to  his  lips."*  Never  were 
these  words  more  remarkably  exemplified 
than  in  regard  to  the  subject  now  before  us. 

*  Prov.  xvi.  23. 
23 


262  THOUGHTS   ON 

It  is  an  old  maxim,  that  no  one  was  ever 
truly  eloquent  who  did  not  really  and  deeply 
feel;  who  did  not  truly  and  heartily  enter 
into  the  spirit  of  the  subject  concerning 
which  he  undertook  to  speak.  The  maxim 
is  incontrovertibly  just;  but  it  is  peculiarly 
and  pre-eminently  just  in  regard  to  public 
prayer.  When  the  heart  is  engaged,  and  in 
proportion  as  it  is  deeply  and  warmly  en- 
gaged ;  when  the  value  of  spiritual  blessings 
is  cordially  felt,  and  the  attainment  of  them 
earnestly  desired;  when  the  soul  has  a  heart- 
felt sense  of  its  own  unworthiness,  and  an 
humble,  tender  confidence  in  the  Saviour's 
love  and  grace — in  a  word,  when  the  whole 
soul  is  prepared  to  flow  out  in  accordance 
with  the  language  uttered,  in  faith,  love, 
gratitude  and  heavenly  desire; — then,  and 
only  then,  will  every  petition,  and  word,  and 
tone  be,  in  some  good  degree,  in  happy  keep- 
ing with  the  nature  and  scope  of  the  exer- 
cise. When  the  spirit  of  him  who  leads  the 
assembly  is  in  this  appropriate  and  happy 
frame,  we  may  safely  trust  him  in  regard  to 
all  that  shall  flow  from  his  lips. 

It  cannot  be  doubted  that  a  defect  here  is 
one  of  the  most  abundant  sources  of  faults  in 


rUBLIC     PRAYER.  263 

public  prayer.  Hence  the  frigid,  unfeeling 
accuracy,  so  often  observable  in  this  part  of 
the  service  of  the  sanctuary.  Hence  the 
hesitation,  the  embarrassment,  and  the  va- 
rious improprieties  so  frequently  witnessed 
in  the  public  prayers  of  able  and  pious  men. 
They  have  not  come  from  their  knees  in  pri- 
vate to  the  services  of  the  sacred  desk.  They 
have  not  come  with  hearts  reeking  with  the 
hallowed  influences  of  the  closet,  to  be  the 
leaders  of  the  Lord's  host  in  the  sanctuary. 
The  consequence  is,  their  hearts  are  cold. 
Though,  perhaps,  not  strangers  to  the  grace 
of  God,  they  have  not  so  often,  or  so  recently 
as  they  ought  to  have  done,  summoned  them, 
as  it  were,  into  the  Divine  presence,  and  so 
laboured  to  impress  them  with  a  sense  of 
their  own  poverty  and  weakness,  and  of  the 
Divine  glory,  as  to  make  every  confession 
and  petition  the  unfeigned  utterance  of  the 
heart.  How  much  more  will  all  these  de- 
fects be  likely  to  be,  not  only  really,  but  sen- 
sibly aggravated,  if  there  be  not  only  a  state 
of  present  coldness,  but,  as  we  have  too 
much  reason  to  fear  there  may  sometimes  be, 
the  entire  absence  of  experimental  piety  ! 
Many  years  ago,  when  I  was  a  pastor  in  a 


264  THOUGHTS   ON 

neighbouring  city,  a  beloved  and  eminently 
pious  brother  occupied,  by  invitation,  my 
pulpit;  and  rich  indeed  were  the  services 
which  he  performed.  His  sermon  was  pious, 
instructive,  and  excellent;  but  his  prayers 
were  peculiarly  appropriate,  rich,  and  im- 
pressive; indeed  in  what  might  not  impro- 
perly be  called  a  superior  style  of  importu- 
nate, touching  devotion.  I  was  struck  with 
this  when  engaged  in  uniting  with  my  ex- 
cellent brother;  but  still  more,  when,  on 
withdrawing  from  the  sanctuary,  an  aged 
mother  in  Israel  said  to  me  in  passing,  *'  That 
man  prays  as  if  he  lived  at  the  throne  of 
grace." 

And  hence  it  is,  no  doubt,  that  we  some- 
times meet  with  men  of  comparatively  weak 
minds,  of  very  small  attainments  in  human 
knowledge,  and  in  every  respect  unqualified 
advantageously  to  address  an  assembly  in 
continued  discourse,  who  were  yet  peculiarly 
excellent  and  edifying  in  social  prayer. 
There  they  appeared  in  their  element;  happy 
in  thought;  ready  and  striking  in  expres- 
sion; and  uttering  themselves  with  all  that 
unembarrassed,  simple,  filial,  touching  man- 
ner  which   flowed   from   a  mind   perfectly 


rUBLIC    PRAYER.  265 

familiar  with  the  throne  of  grace,  and  daily 
accustomed  to  spread  their  wants  and  desires 
before  it  on  all  manner  of  subjects.  We 
have  seen  such  deeply  spiritual  men,  when 
suddenly  called  upon  to  officiate  on  an  un- 
usual occasion,  without  the  least  hesitation, 
engaging  in  the  service,  and  going  through 
it  with  all  the  child-like  ease,  fluency,  and 
enlargement  which  indicated  that  they  were 
accustomed  to  plead  with  the  Hearer  of 
prayer  in  secret,  on  all  manner  of  subjects 
relating  to  Christian  experience,  and  to  the 
state  of  the  Church  and  the  world.  I  have 
been  sometimes  surprised  and  delighted  to 
find  plain  unlettered  men  performing  this 
duty  with  a  readiness  and  richness  both  of 
thought  and  expression,  superior  to  those 
exhibited  by  many  learned  and  eloquent  di- 
vines; convincing  every  fellow- worshipper 
that  they  had  acquired  the  precious  gift  not 
by  literary  .study  or  discipline,  but  by  habit- 
ual and  intimate  communion  with  God,  and 
the  daily  practice  of  pleading  with  him  for 
the  riches  of  his  grace,  and  embodying  in 
simple,  familiar  language  all  the  desires  of 
their  hearts. 

We  are  told  of  the  great  Reformer,  Martin 
23* 


26G  THOUGHTS    ON 

Luther,  that  his  public  prayers  had  a  life,  a 
power,  a  heartiness,  a  wrestling  importunity 
of  the  most  remarkable  kind.  But  we  are 
told  of  the  same  w^onderful  man  that  he  spent 
from  three  to  four  hours  every  day  in  his 
closet,  pleading  with  God  for  blessings  on 
his  own  soul  and  ministry,  and  on  the  great 
cause  in  which  he  was  engrao^ed. 

If,  then,  any  desire  to  make  happy  attain- 
ments, and  progressive  improvement  both  in 
the  grace  and  the  gift  of  public  prayer,  the 
closet  will  be  found  the  appropriate  and  the 
most  important  nursery.  If  the  object  be  to 
train  the  heart  to  believing  and  delightful 
intercourse  with  heaven,  and  the  lips  to  a 
simple,  affectionate,  and  happy  utterance  of 
the  desires  of  the  heart,  where  can  we  find  a 
place  or  an  employment  so  directly  and  hap- 
pily adapted  to  gain  our  purpose,  as  the  altar 
of  private  devotion,  to  which  we  resort  for 
holding  communion  with  God  in  secret; 
where,  upon  our  bended  knees,  we  read  and 
study  the  w^ord  of  God,  and  strive  to  trans- 
plant its  diction  and  its  spirit  into  our  own 
souls?  Surely  this  is  the  place,  and  this 
the  employment  in  which  the  soul  is  to  be 
nurtured  to  spiritual  views,  to  holy  desires, 


PUBLIC    PRAYER.  267 

to  faith,  and  love,  and  joy.  This  is  the  place 
and  this  the  employment  in  which,  by  the 
aid  of  the  Holy  Spirit,  we  may  expect  to 
make  progress  in  holy  intimacy  with  God, 
and  in  that  sanctified  and  feeling  fervour 
which  is  the  parent  of  all  genuine  importu- 
nity in  prayer.  In  a  word,  this  is  the  place, 
and  this  the  employment  in  which,  under 
God,  the  spiritual  taste  is  to  be  purified,  the 
spiritual  appetite  increased,  the  affections 
lifted  up  to  heaven,  and  the  lips  touched  as 
with  a  live  coal  from  off  God's  holy  altar  to 
speak  his  praise. 

We  may  safely  say,  then,  that  no  man 
ever  attained  any  high  degree  of  excellence 
in  public  prayer,  who  had  not  previously 
cultivated  peculiar  intimacy  with  his  cove- 
nant God  in  secret  devotion;  who  did  not 
abound  in  closet  prayer ;  who  had  not  had 
his  heart  trained  to  more  than  common  fami- 
liarity with,  and  affection  for,  new  covenant 
blessings;  and  his  tongue  loosened  to  pour 
out  spiritual  desires  without  reserve  or  falter- 
ing. I  would  certainly  place  this  in  the 
front  rank  of  all  means  to  be  employed  for 
the  attainment  in  question.  He  that  would 
be  acceptable  and  powerful  in  public  prayer, 


268  *      THOUGHTS    ON 

must  know  something  liabitnally  of  what  is 
meant  by  "  wresthng  with  God"  in  his 
closet:  must  be  ''mighty"  in  secret  prayer, 
as  well  as  in  the  Scriptures.  He  who  ne- 
glects this,  or  who  has  little  taste  for  this, 
might  as  well  expect  a  miracle  to  be  wrought 
for  his  help  every  time  he  enters  the  pulpit. 
The  kind  of  excellence  in  this  service  which 
we  wish  to  see,  "  goeth  not  out  but  by  prayer 
and  fasting." 

II.  Another  means,  not  so  essential,  and 
yet  highly  important,  if  any  desire  to  attain 
excellence  in  public  prayer,  is,  not  only  to 
read,  but  to  stud?/  some  of  the  best  books 
which  have  treated  of  this  subject. 

If  any  one  in  giving  counsel  to  a  candi- 
date for  the  holy  ministry,  to  prepare  him 
for  preaching,  should  omit  to  refer  him  to 
the  best  authors  who  have  treated  of  sermon- 
izing, he  would  be  regarded  as  a  most  defec- 
tive counsellor.  And  the  candidate  who, 
after  such  authors  had  been  recommended  to 
him,  should  undervalue  and  neglect  them, 
would  be  deemed  altogether  demented. — 
Surely  it  is  no  less  unwise  to  disregard  simi- 
lar aid  in  reference  to  that  part  of  the  public 
service  which  is  now  under  consideration. 


PUBLIC    PRAYER.  269 

Though  many  ministers  of  the  gospel  appear 
to  be  altogether  unconscious  of  the  value  of 
this  help,  or  of  their  personal  need  of  it,  yet 
some  eminently  pious  and  learned  divines 
have  made  a  very  different  estimate,  and 
have  employed  themselves  in  giving  detailed 
counsel  on  this  subject,  and  in  making  large 
collections  of  scriptural  texts  for  the  aid  of 
the  young  and  inexperienced.  My  impres- 
sion is,  that,  however  such  books  may  be 
disregarded  by  the  superficial  and  the  igno- 
rant, the  wiser  and  the  better  furnished  of 
the  sacred  order  have  ever  regarded  them 
with  favour,  and  made  the  highest  estimate 
of  their  value. 

Among  the  most  respectable  of  these 
writers  are.  Bishop  Wilkins,  of  the  Church 
of  England,  who,  though  a  prelate  of  that 
church,  was  a  warm  advocate  for  the  privi- 
lege of  extemporary  or  free  prayer,*  the 
Rev.  Matthew  Henry,  the  far-famed  com- 
mentator on  the  Bible  ;t  the  Rev.  Nathaniel 

*  A  Discourse  concerning'  the  Gift  of  Prayer,  showing-  what 
it  is,  wherein  it  consists,  and  how  far  it  is  attainable  by  indus- 
try—1670. 

f  A  Method  for  Prayer,  with  Scripture  expressions  proper 
to  be  used  under  each  head— 8vo.  1710. 


270  THOUGHTS   ON 

Vincent,  a  pious  and  learned  divine  of  Lon- 
don, in  the  seventeenth  century;^  and  the 
Rev.  Dr.  Watts,  w^hose  praise  is  in  all  the 
churches  of  Christ.f  The  object  of  all  these 
excellent  writers  v^as,  not  merely  to  illustrate 
and  urge  the  nature  and  importance  of 
prayer  in  general,  but  to  furnish  aid,  espe- 
cially to  the  young  and  inexperienced,  v^^ho 
desire  to  make  improvement  both  in  the 
grace  and  the  gift  of  extemporary,  social, 
and  public  prayer.  To  these  may  be  added 
the  numerous  writers  who  have  published 
large  collections  of  forms  of  prayer,  for  -the 
closet,  the  family,  and  the  prayer-meeting. 
Of  these,  Jenks,  Bishop  Andrews,  Bishop 
Kenn,  Bennet,  Jeremy  Taylor,  Scott,  and 
Jay,  are  among  the  best.  Not  that  they  are 
all  equally  clear  and  sound  in  their  evangeli- 
cal views;  but  they  are  all  rich  in  devotional 
topics  and  language,  and  furnish,  to  the  en- 
lightened and  thinking  student,  those  mate- 
rials out  of  which,  if  he  be  not  greatly  in 
fault,  he  may  add  largely  to  his  devotional 

*  The  Spirit  of  Prayer,  wherein  the  nature  of  prayer  is 
opened,  the  kinds  of  prayer  are  handled,  and  the  right  maimer 
of  praying  discovered,  &c. — 12mo.  1677. 

t  A  Guide  to  Prayer,  &c. — 12mo.  1730. 


PUBLIC    PRAYER.  271 

stores.  We,  not  unfreqiiently,  derive  some 
of  our  best  thoughts  and  happiest  expres- 
sions from  conversation  v^ith  those  from 
whom  we  differ  most  entirely  both  in  spirit 
and  opinion.  The  most  truly  valuable  use 
we  can  make  of  any  book,  especially  one  on 
such  a  subject,  is  by  no  means  servilely 
copying  its  pages;  but  by  digesting  its 
thoughts ;  by  making  them  our  own ;  and, 
in  short,  like  a  spiritual  chemist,  subjecting 
its  matter  to  those  various  analyses  and  mo- 
difications which  both  the  imagination  and 
the.  heart  can  often  apply  to  the  most  per- 
verse and  intractable  materials. 

It  is,  perhaps,  not  unjust  to  say,  that  the 
prevailing  mistake  of  young  preachers  is  to 
undervalue  and  neglect  such  elementary 
works  as  I  have  described,  partly  from  un- 
consciousness of  their  own  defects,  and  part- 
ly from  the  notion  that  such  works  are  rather 
beneath  them.  It  is  storied  of  the  late  Prin- 
cipal Robertson,  the  celebrated  historian,  and 
for  many  years  the  venerated  leader  of  the 
moderate  party  in  the  Church  of  Scotland, 
that  he  was  often  solicited  by  candidates  for 
the  ministry  in  that  church,  to  give  them 
instruction  and  counsel  with  respect  to  their 


272  THOUGHTS    ON 

studies,  especially  in  the  earlier  stages  of 
them.  Though  he  was  far  from  being  him- 
self evangelical  in  the  general  character  of 
his  mind  and  preaching;  yet  we  are  told 
that  he  never  failed  to  advise  such  inquirers 
to  begin  by.  studying  with  great  care  Vin- 
cent* on  the  "  Shorter  Catechism."  And 
when  they  gave  a  response,  as  they  often 
did,  which  satisfied  him  that  they  considered 
Vincent's  work  as  beneath  them,  that  is,  too 
simple  and  elementary  to  be  studied  by  those 
who  had  risen  above  the  classes  of  catechized 
children,  he  often  replied — '^  Young  m.an, 
you  mistake  the  matter.  That  book,  though 
simple  and  elementary  in  its  character,  is 
full  of  sound  theology,  and  of  methodized 
mature  thought.  If  you  master  that  w^ork, 
and  impress  it  thoroughly  on  your  mind,  you 
will  have  accomplished  far  more  than  you 
imaorine.  You  will  have  laid  the  foundation 
for  safe,  systematic  thinking,  and  for  that 
course  of  didactic  instruction  which  it  will 
be  the  business  of  your  life  to  pursue." 
This  counsel  was  worthy  of  the  sagacity  of 
that  Presbyterian  rationalist.     He  knew  that 

*  Thomas  Vincent,  an  elder  brother  of  Nathaniel,  mentioned 
in  a  preceding  paragraph,  who  wrote  on  Prayer. 


PUBLIC    PRAYER.  273 

these  young  men  were  expected  to  preach  in 
conformity  with  the  Confession  of  Faith  and 
other  formularies  of  the  Church  of  Scotland; 
and  he  was  perfectly  aware  that  they  could 
take  no  step  better  adapted  to  prepare  them 
for  performing  that  work  in  the  most  accept- 
able and  useful  manner,  than  to  begin  by 
making  themselves  masters  of  a  work  which, 
though  adapted  to  instruct  and  benefit  the 
most  untutored  youth  who  had  the  least  in- 
telligence, was  fitted  also  to  enlighten  and 
feed  the  most  mature  and  vigorous  mind. 

It  is  a  good  sign,  therefore,  when  candi- 
dates for  the  holy  ministry  do  not  feel  too 
wise  to  be  taught ;  when  they  do  not  "des- 
pise the  day  of  small  things;"  when  they  are 
willing  to  read  and  to  impress  upon  their 
memories  sound,  clear,  elementary  treatises 
on  every  department  of  the  public  service. 
Such  a  spirit  affords  a  pledge  that  they  are 
willing  to  listen  to  the  dictates  of  wisdom 
and  experience,  and  will  be  apt  to  lay  a  foun- 
dation for  those  mature  and  solid  attainments 
which  cannot  fail  to  last  long,  and  to  wear 
well. 

Let   a   candidate   for   the   holy  ministry, 
then,  take  all  the  books  which  have  been 
24 


274  THOUGHTS  ON 

mentioned,  if  they  be  all  within  his  reach: 
let  him  read  them  carefully,  taking  pains  to 
impress  their  leading  contents  on  his  memo- 
ry :  let  him  make  such  written  notes  on  the 
several  parts  as  may  serve  at  once  to  aid  his 
memory,  and  impart  order  and  system  to  his 
views:  and,  finally,  having  done  this  with 
great  care,  not  only  during  the  term  of  his 
preliminary  studies,  but  also  often  during  the 
first  ten  years  of  his  ministerial  labours :  let 
him  not  disdain  the  occasional  use  of  them 
for  the  same  purpose,  as  long  as  he  lives: — 
remembering  that  in  this,  as  well  as  with 
regard  to  many  other  things,  every  minister 
of  the  gospel  ought  to  be  a  close  student,  and 
a  dilio^ent  learner  to  the  end  of  life.  One  of 
the  evils  against  which  every  minister  who 
values  either  his  Master's  honour,  or  his  own 
usefulness,  ought  sacredly  and  constantly  to 
guard,  not  once  only,  but  to  his  last  breath, 
is  the  tendency  in  aged  ministers  to  grow 
careless,  or,  at  least,  greatly  to  relax  their 
attention  to  this  matter.  The  infirmities  of 
the  aged  unavoidably  bring  with  them  so 
many  things  which  make  large  demands  on 
the  indulgence  of  those  around  them,  that  a 
wise  man,  when  he  approaches  the  closing 


PUBLIC    PRAYER.  275 

scene  of  life,  will  strive  to  let  these  infirm- 
ities be  as  few,  and  as  little  prominent  as  he 
possibly  can. 

III.  Another  means  of  attaininar  excellence 
in  public  prayer,  is  to  store  the  mind  with  the 
language  and  the  riches  of  the  rvord  of  God. 

It  was  mentioned,  in  a  preceding  chapter, 
as  an  important  element  of  excellence  in  a 
good  public  prayer,  that  it  should  abound  in 
the  language  of  Scripture.  If  this  be  the 
case,  then  the  best  means  of  enriching  our 
prayers  with  this  precious  element,  must  be 
considered  as  worthy  of  serious  attention 
and  inquiry.  In  this  inquiry,  it  is  the  object 
of  the  present  section  to  afford  aid. 

If  we  examine  the  word  of  God  with  a 
discriminating  eye,  and  with  a  mind  ready 
to  absorb,  and  appropriate  to  the  devout 
element,  whatever  can  be  legitimately  so 
appropriated,  we  shall  find  that  every  book 
and  every  chapter,  from  Genesis  to  the 
Apocalypse,  affords  ample  stores  for  our  pur- 
pose. In  all  the  historical  books,  we  shall 
find  facts  stated,  principles  expressed  or  im- 
plied, or  allusions  conveyed,  which,  without 
any  conceit  or  unnatural  forcing,  admit  of 
the  happiest  application  and  use  in  prayer. 


276  THOUGHTS    ON 

Thus  the  process  of  creation ;  the  command 
to  the  light  to  shine  out  of  darkness;  the 
entrance  of  sin  into  the  world;  the  expulsion 
from  paradise ;  the  sacrifices  of  Cain  and 
Abel,  with  their  different  results;  the  over- 
Avhelming  flood  which  sin  brought  upon  the 
world  of  the  ungodly;  the  call  of  Abraham ; 
the  going  down  into  Egypt;  the  bondage  of 
the  people  there;  their  deliverance  by  the 
hand  of  Moses ;  the  passage  of  the  destroy- 
ing angel  over  the  land  of  Egypt;  the  de- 
liverance of  the  Israelites  by  the  sprinkling 
of  blood  on  the  door-posts  of  their  dwellings ; 
the  departure  of  their  armies ;  the  pursuit  of 
Pharaoh;  the  destruction  of  his  host  in  the 
Red  Sea ;  the  subsistence  of  the  congrega- 
tion on  manna  in  the  wilderness;  their 
many  murmurings  and  rebellions  there; 
their  entrance  into  Canaan ;  their  protracted 
wars  in  expelling  the  Canaanites;  &c.,  &c., 
may  all  be  rendered  subservient  to  the  devo- 
tions of  the  sanctuary;  not  to  be  lugged  in, 
in  a  clumsy,  didactic,  and  simply  historical 
style  ;  but  either  by  such  remote  allusion,  or 
such  direct  reference  as  may  at  once  gratify 
the  most  literary  and  the  most  devout  taste. 
To  illustrate  my  meaning,  if  there  were 


PUBLIC    PRAYER.  277 

occasion  in  prayer  to  plead  the  cause  of  a 
whole  church,  or  any  particular  part  of  it, 
encompassed  and  struggling  with  difficulty, 
what  could  be  more  adapted  to  touch  the 
feelings,  and  warm  the  hearts  of  devout 
worshippers,  than  to  plead  in  some  such 
way  as  the  following :  '^  O  Thou  who  didst 
of  old,  deliver  thy  covenant  people  from  the 
bondage  of  Egypt,  and  didst  open  a  way 
through  the  sea  for  them  to  pass  in  safety ; 
so  may  it  please  thee  now  to  deliver  thy 
afflicted  and  struggling  Church,  to  disap- 
point those  who  seek  her  hurt,  to  sanctify  to 
her  all  her  troubles,  and  bring  her  out  of 
them  all  with  increasing  purity,  and  peace, 
and  joy."  Or,  supposing  we  had  occasion 
to  bewail  the  slavery  of  sin,  and  to  pray  for 
deliverance  from  the  bondage  of  corruption, 
we  might  say — "  We  are  by  nature  carnal, 
sold  under  sin ;  but  we  rejoice  to  know  that, 
as  thou  didst  once  bring  thy  people  out  of 
bondage,  and  make  them  the  Lord's  free- 
men in  their  own  land;  so  thou  hast  pro- 
mised, by  the  Lord  Jesus  Christ,  to  proclaim 
liberty  to  the  captives,  and  the  opening  of 
the  prison  to  them  that  are  the  bond  slaves 
of  Satan.  We  rejoice  to  read  in  thy  word, 
24^- 


278  THOUGHTS    ON 

that,  as  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  the  Son  of  man  has  been 
lifted  lip,  that  whosoever  believeth  on  him 
should  not  perish,  but  obtain  eternal  life." 
And  again:  "We  bless  thee  that  when  the 
destroying  angel  received  his  commission  to 
go  forth,  and  to  smite  the  first  born  with 
disease  and  death,  thou  didst,  by  the  sprink- 
ling of  blood,  give  thy  people  a  pledge  of 
life;  so  we  pray  that  now,  amidst  the  multi- 
tudes who  are  dying  around  us,  many  may 
be  sprinkled  by  that  blood  which  cleanseth 
from  all  sin,  and  which  alone  can  prepare 
for  the  abodes  of  peace  and  love."  Or  again : 
'^  We  thank  thee  that,  when  thou  wast  about 
to  bring  a  flood  upon  the  world  of  the 
ungodly,  thou  didst  provide  an  ark  for 
saving  one  man,  righteous  in  his  generation, 
and  his  family ;  so  now  we  praise  thee  that 
thou  hast  provided  a  greater  and  better  ark 
for  saving  all  of  our  world  of  sinners  who  are 
willing  to  enter  in.  O  that  multitudes  in 
the  midst  of  us  might  be  made  willing  in  a 
day  of  thy  power !" 

Now,  as  the  recollection  of  these  historical 
references  can  be  expected  to  occur  readily 
and  seasonably  only  to  those  who  remember 


PUBLIC    PRAYER.  279 

and  study  tliem;  and  as  the  appositeness 
of  their  occurrence,  and  the  felicity  of  their 
application  will  depend  not  a  little  on  the 
deirree  in  which  the  minds  of  individuals  are 
habituated  to  run  in  that  channel ;  it  follows 
that  every  minister  of  the  gospel  who  desires 
to  prepare  himself  in  the  best  manner  for 
this  part  of  the  public  service,  ought  to 
read  every  part  of  the  word  of  God  with  a 
view  to  this  application  of  it ;  pondering  in 
his  mind  the  use  that  might  be  made  of 
every  record,  and  thus  making  every  portion 
of  his  scriptural  reading  subservient  to  his 
public  work.  It  is  my  fixed  opinion,  that  if 
ministers  and  candidates  for  the  ministry 
were  in  the  habit  of  reading  the  Bible  with 
as  fixed  and  strong  a  purpose,  and  as  earnest 
an  endeavour  to  make  it  all  subservient  to 
their  improvement  in  public  prayer,  as  in 
public  preaching,  we  should  find  new  rich- 
ness and  glory  shed  on  the  devotional  exer- 
cises of  the  sanctuary. 

But  it  would  be  wise  to  go  further  than 
has  been  suggested.  I  would  earnestly  re- 
commend that  portions  of  the  word  of  God 
be  every  day,  and  certainly  every  week, 
carefully  committed  to  memory,  with  a  parti- 


280  THOUGHTS    ON 

CTilar  view  to  their  use  in  public  prayer. 
While  every  part  of  the  word  of  God,  as  we 
have  already  seen,  may  be  made  an  auxiliary 
in  appropriate  and  happy  prayer,  it  is  well 
known  that  there  are  other  parts  which 
furnish  large  and  precious  examples  of 
prayer  itself,  or  of  that  which  easily  admits 
of  being  thrown  into  the  form  of  most  tender, 
importunate,  and  elevated  prayer.  The 
whole  book  of  Psalms  furnishes  an  example 
of  what  we  here  mean.  "We  may  consider 
this  portion  of  the  word  of  God  the  great 
storehouse  of  devotional  composition,  many 
parts  of  which  every  minister  ought  to  have 
carefully  deposited  in  his  memory,  and  to  be 
able,  at  will,  to  produce  them  in  the  sacred 
desk.  In  like  manner,  the  writings  of  all 
the  Prophets,  and  especially  those  of  Isaiati 
and  Daniel,  present  much  matter  wliich  will 
strike  every  judicious  minister  as  exceeding- 
ly rich  in  materials  for  public  devotion. 
And  with  these  every  part  of  the  New 
Testament  teems,  more  particularly  the 
apostolical  Epistles,  and  the  Revelation  of 
John  the  Divine.  Let  large  portions  of 
these  be  faithfully  committed  to  memory, 
and  the  recollection  of  them  with  ease  be 


PUBLIC    PRAYER.  281 

insured  by  a  frequent  repetition  of  the  de- 
posit. It  was  said  of  the  late  celebrated 
John  Brown,  of  Haddington,  probably  one  of 
the  most  truly  and  deeply  devout  men  that 
Scotland  ever  contained,  that  he  had  the 
whole  Bible  committed  to  memory  so  far  as 
that  if  any  verse  in  the  whole  volume  were 
mentioned  in  his  presence,  he  could  instantly 
tell  where  it  was  to  be  found,  and  repeat  the 
preceding  and  following  verses.  Surely  this 
is  an  attainment  unspeakably  desirable  for  a 
minister  of  the  gospel,  and  w^hich  it  is  easy 
to  see  might  be  made  to  bear  in  the  happiest 
manner  not  only  on  his  preaching,  but  also 
on  every  form  of  excellence  in  public  prayer. 
It  is  to  be  presumed,  of  course,  that  every 
minister  of  the  gospel  reads  a  portion  of  the 
Bible  with  a  view  to  his  own  spiritual  edifi- 
cation, every  day  that  he  lives ;  and  that  he 
does  this  at  greater  length  on  the  Lord's 
day  than  on  other  days,  and  on  that  day 
with  peculiar  application  of  mind.  Now  if 
every  minister,  in  reading  the  word  of  God, 
at  any  time,  but  especially  on  the  morning  of 
the  Lord's  day,  were  to  do  it  with  the  ex- 
press purpose  of  furnishing  his  memory  and 
his  heart  with  some  portion  of  materials  for 


282  THOUGHTS    ON 

the  public  prajT^ers  of  that  day,  could  he  fail 
of  being  aided  by  it  in  that  part  of  his  public 
labours?  It  has  been  already  suggested  that 
variety^  under  proper  regulation,  is  an  im- 
portant quality  in  the  devotions  of  the  sanc- 
tuary. Could  a  more  direct  and  efficient 
course  be  taken  to  secure  a  desirable  portion 
of  this  element  in  its  best  form  than  to 
labour,  every  successive  Sabbath,  to  derive 
from  the  great  fountain  of  all  revealed  truth, 
something  "  new  as  well  as  old,"  for  the 
services  of  the  following  day?  Perhaps 
among  all  the  methods  devised  of  guarding 
against  that  wearisome  sameness  which  is  so 
apt  to  be  perceptible  in  the  public  prayers  of 
those  who  very  often,  and  for  a  long  course 
of  years,  officiate  in  this  exercise,  that  which 
I  have  last  mentioned,  would,  if  faithfully 
and  perseveringly  followed,  prove  most  ef- 
fectual. Would  not  even  the  aged  and  the 
infirm,  in  the  decline  of  life,  if  they  spent  an 
hour,  or  even  half  that  time,  every  Sabbath 
morning,  in  laying  up  something  for  the 
public  devotions  of  that  day,  much  more  fre- 
quently than  they  do,  escape  that  appearance 
of  carelessness  and  want  of  interest  in  public 
prayer  which  is  so  apt  to  creep  into  the 


PUBLIC    PRAYER.  283 

public  prayers  of  aged   and   infirm   minis- 
ters ? 

It  was  originally  my  intention  to  include 
in  this  manual  an  extended  collection  of 
passages  from  the  word  of  God  for  the  pur- 
pose of  furnishing  materials  on  all  subjects 
for  the  devotions  of  the  pulpit.  But  I  have 
been  deterred  from  carrying  into  execution 
this  part  of  my  original  plan  by  three  reasons. 
First,  such  a  collection,  to  be  of  real  value, 
must  be  large;  wdiich  would  have  swelled 
the  size  and  expense  of  the  volume  to  an 
inconvenient  degree.  Secondly,  Bishop  Wil- 
kins,  Mr.  Henry,  Dr.  Watts,  and  others,  have 
already  made  a  collection  of  this  kind  quite 
as  large  and  complete  as  I  could  have 
thought  of  Of  course,  the  work  is  already 
done,  and  need  not  be  repeated.  Thirdly,  if 
a  young  minister  wishes  to  derive  the  greatest 
benefit  from  such  a  collection,  it  will  do  him 
most  good  to  make  it  for  himself  In  study- 
ing a  classical  author  in  an  unknown  lan- 
guage, a  literal  translation  put  into  the  hands 
of  the  student  is  always  an  injury  rather 
than  a  help.  If  he  is  left  to  find  out  the 
knowledge  of  every  sentence  by  his  own 
labour,  his  knowledge  will  be  better  digested, 


284  THOUGHTS  on 

and  will  dwell  more  firmly  in  his  memory. 
So,  if  the  youthful  candidate  for  the  pulpit 
should  search  the  Scriptures  for  himself,  and 
make  the  collection  recommended,  from  time 
to  time,  by  his  personal  labour,  it  would  be 
more  thoroughly  his  own,  and  be  more  likely 
to  be  always  at  hand  to  serve  his  purpose. 

IV.  Another  method  of  attaining  excel- 
lence in  public  prayer,  is,  when  any  dispen- 
sation of  Providence  occurs,  which  appears 
to  demand  special  attention  in  the  devotions 
of  the  sanctuary,  to  make  prompt  and  special 
preparation  iov  presenting  that  object  in  pub- 
lic prayer  in  the  most  simple,  scriptural,  and 
edifying  form.  He  who  occupies  the  place 
of  a  public  teacher  and  guide,  whose  duty  it 
is  to  enlighten  the  public  mind,  and  to  give 
an  impulse  to  public  feeling,  ought  to  be 
constantly  on  the  w^atch  that  he  may  be  en- 
abled to  perform  his  duty  in  a  skilful  and 
happy  manner;  and  when  any  thing  un- 
usual occurs  it  ought,  of  course,  to  be  matter 
of  immediate  and  solicitous  inquiry  with  him 
how  he  may  give  a  touch  to  the  ark  of  God, 
in  relation  to  the  matter  in  question,  which 
will  be  likely  to  issue  in  the  greatest  amount 
of  good  to  the  souls  committed  to  his  charge. 


PUBLIC    PRAYER.  285 

.  Il^was  my  privilege,  in  early  life,  to  be 
somewhat  acquainted  with  a  venerate  min- 
ister of  Massachusetts,  who  w:ent  further 
than  any  other  pastor  I  can  now  call  to 
mind  in  adapting  his  preaching  to  all  the 
remarkable  dispensations  of  Providence  that 
occurred.  He  not  only  preached  in  a  very 
appropriate  manner  on  all  fast  and  thanks- 
giving days,  whether  appointed  by  the  gene- 
ral or  state  governments,  but  he  was  accus- 
tomed to  take  a  public  notice  in  the  pulpit  of 
all  occurrences  which  were  adapted  strongly 
to  occupy  and  excite  the  public  mind — a 
protracted  and  distressing  drought;  a  de- 
structive flood;  an  extensively  injurious  fire 
or  storm;  a  remarkable  eclipse;  a  singularly 
distressing  case  of  suicide;  the  opening  of  a 
magnificent  bridge;  a  noted  case  of  appeal 
to  witchcraft ;  all  these  furnished  this  good 
man,  from  time  to  time,  with  themes  for  pul- 
pit discourses,  many  of  which  were  after- 
wards given  to  the  public  from  the  press, 
and  yet  remain  monuments  of  his  vigilance 
and  fidelity. 

This  practice  was  wise.     Whatever  the 
event  may  be  which  strongly  occupies  the 
popular  feeling,  and  excites  to  much  conver- 
25 


286  THOUGHTS    ON 

sation,  it  is  capable  of  being  turned  to  valua- 
ble account  by  a  wise  and  faithful  minister 
of  the  gospel.  'And  this  consideration  ex- 
tends to  public  prayer  as  well  as  preaching. 
Nay,  a  wise  pastor  will  often  find  occasion 
to  take  a  seasonable  and  delicate  notice  of  a 
recent  occurrence  in  prayer,  which  he  would 
hesitate  to  make  the  subject  of  a  sermon,  or 
formally  to  introduce  into  a  discourse.  Now 
it  is  always  of  some  importance,  and  some- 
times of  very  great  importance  to  the  edifi- 
cation of  a  Christian  assembly,  that  these 
notices  of  recent  events  in  the  devotional 
exercises  of  the  pulpit  be  scriptural,  judi- 
cious, and  such  as  are  adapted  to  meet  the 
feelings,  and  gratify  the  taste  of  enlightened 
Christian  w^orshippers. 

I  have  sometimes  gone  to  the  house  of 
God  when  some  recent  occurrence  of  deep 
and  thrilling  interest  filled  every  heart,  and 
dwelt  upon  every  tongue;  and  when  I  ex- 
pected a  feeling  impression  of  it  to  w^arm  the 
mind,  and  shine  forth  in  the  prayers  of  the 
officiating  minister.  But,  to  my  disappoint- 
ment and  mortification,  I  have  sometimes 
found  him  as  totally  silent  on  the  subject,  as 
if  the  intelligence  had  never  reached  his  ears, 


PUBLIC    PRAYER.  287 

and  allowing  all  the  excited  feelings  of  those 
around  him  to  pass  away  without  any  of 
those  appeals  to  the  throne  of  grace  which  are 
adapted  at  once  to  compose,  to  soothe,  and  to 
elevate  the  soul  of  the  devout  worshipper. 

But,  at  some  other  times,  I  have  found  the 
officiating  minister,  on  these  exciting  occa- 
sions, not  silent,  indeed,  in  regard  to  them, 
but  praying  in  a  manner  in  no  respect  pre- 
ferable to  silence.  I  have  known  him  to 
■utter  himself  in  prayer  in  such  a  hesitating, 
embarrassed,  injudicious  manner,  as  plainly 
evinced  that  he  had  not  bestowed  a  thought 
on  the  manner  in  which  he  should  order  his 
petitions.  The  consequence  was,  that  in- 
stead of  meetingr  and  consulting:  the  excited 
feelings  of  the  assembly,  he  rather  gave  pain, 
and  banished  all  sentiments  of  devotion. 

This  is  unhappy;  and  every  minister  who 
desires  to  promote  the  edification  of  the 
Church  ouo^ht  to  be  on  the  watch  to  oruard 
ao^ainst  such  embarrassins:  circumstances, 
and  to  prepare  himself,  on  all  such  special 
occasions,  to  present  his  petitions  in  that 
simple,  scriptural,  and  happy  manner  wdiich 
shall  be  adapted  to  satisfy  every  mind,  and 
to  warm  every  heart.     This  is,  no  doubt, 


288  THOUGHTS   ON 

what  our  fathers  meant,  when,  in  the  direc- 
tions for  the  performance  of  pubUc  prayer, 
quoted  in  the  beginning  of  this  chapter,  they 
say — ''  When  he  is  to  enter  on  particular  acts 
of  worship,  he  should  endeavour  to  compose 
his  spirit,  and  to  digest  his  thoughts  for 
prayer,  that  it  may  be  performed  with  dig- 
nity and  propriety,  as  well  as  to  the  profit  of 
those  who  join  in  it."  In  this  preparation, 
the  stores  of  the  word  of  God  furnish,  of 
course,  the  best  aid.  Scarcely  any  exigency, 
joyful  or  adverse,  can  occur,  in  regard  to 
which  the  inspired  pages  do  not  exhibit  ap- 
propriate forms  of  petition.  If  these  heaven- 
ly stores  were  studied  and  treasured  up  by 
ministers  as  they  ought  to  be,  they  would  be 
at  no  loss  for  appropriate  language  in  which 
to  present  any  object  before  the  throne  of 
grace;  and  even  with  regard  to  the  most 
unusual  occurrence,  the  reflection  of  a  few 
minutes  would  supply  them  with  all  that 
they  need.  How  worthy  of  censure  is  that 
minister  who,  in  the  midst  of  occurrences 
which  occupy  every  heart,  and  dwell  upon 
every  tongue,  will  not  spend  a  thought  in 
preparing  to  present  before  the  throne  in  the 
most  acceptable  manner   those  petitions  in 


PUBLIC    TRAYER.  289 

which  so  many  around  him  feel  a  deep  and 
tender  interest ! 

V.  The  last  means  of  attaining  excellence 
in  public  prayer  that  I  shall  mention,  is,  the 
habit  of  devotional  composition. 

It  is  perfectly  known,  to  every  well-in- 
formed person,  that  we,  as  Presbyterians,  are 
entirely  and  irreconcilably  opposed  to  con- 
fining ministers  to  prescribed  forms  of 
prayer.  It  has  been  demonstrated,  if  I  mis- 
take not,  in  a  preceding  chapter,  that  such  a 
practice  was  wholly  unknown  in  the  primi- 
tive and  apostolic  church;  that  it  was  never 
introduced  until  about  five  hundred  years 
after  the  death  of  Christ,  when  Christian 
knowledge  and  piety  had  greatly  declined; 
and  when  many  corruptions,  over  which  in- 
telligent Christians  mourned,  had  crept  into 
the  Church;  and  that  its  introduction  and 
establishment  have  been  connected  with  a 
number  of  most  serious  evils. 

Still  we  do  not  pronounce  all  use  of  pre- 
composed  prayers  to  be  criminal,  and  have 
no  doubt  that  devotional  composition  may  be 
so  employed  as  to  minister  most  happily  to 
the  attainment  of  the  best  attributes  of  public 
prayer. 

25* 


290  THOUGHTS    ON 

I  would  by  no  means,  indeed,  recommend 
to  any  one,  in  any  case,  to  write  prayers ;  to 
commit  them  to  memory;  and  to  recite  them 
verbatim  in  the  pulpit.  I  have  never  been 
personally  acquainted  with  any  one  who  did 
this;  though  I  have  heard  of  it  in  a  very  few 
instances,  but  always  in  a  way,  and  under 
impressions  that  satisfied  me  it  was  not  an 
eligible  method,  but  adapted  rather  to  gene- 
rate formality,  and  could  not  fail  of  proving 
unfriendly  to  the  most  enlightened  and  suc- 
cessful culture  of  the  gift  of  prayer;  that 
precious  gift,  which  ought  to  be  highly 
prized,  and  diligently  cherished  by  every 
gospel  minister,  and  which  enters  more  deep- 
ly into  the  acceptance  and  usefulness  of  the 
sacred  office  than  any  statement  of  mine  can 
represent. 

It  is  not  to  be  supposed  that  there  is  any 
thing  about  extempore  prayer,  more  than 
about  the  other  services  of  the  pulpit,  which 
will  enable  any  one  who  attempts  it,  to  do 
well  without  mental  discipline;  without  ma- 
ture knowledge;  without  a  happy  command 
of  lano^uao^e ;  without  some,  taste  and  skill  in 
the  selection  of  topics;  and  some  facility, 
the  result  of  habit,  as  well  as  of  grace,  in  the 


PUBLIC    PRAYER.  291 

choice  of  simple,  plain,  yet  appropriate  dic- 
tion. And  these  things  must  not  be  expected 
to  come  by  inspiration.  Means  must,  of 
course,  be  employed  to  attain  them.  Lord 
Chancellor  Bacon  has  somewhere  said — 
"  Reading  makes  a  full  man;  conversation  a  lA 
ready  man,  and  writing  an  exact  man." 
This  maxim  is  not  only  just,  but  it  is  appli- 
cable to  every  department  of  knowledge  and 
of  mental  exercise.  He  who  wishes  to  disci- 
pline his  own  mind  on  any  subject;  to  render 
his  habits  of  thinking  accurate  and  pro- 
found; to  cure  himself  of  habits  of  crude 
thought,  and  loose  expression,  ought  to 
make  a  point  of  subjecting  every  matter  that 
he  takes  in  hand  to  the  process  of  writing ; 
and  he  wdll  be  more  likely  to  attain  his 
object  than  by  any  other  human  means  in 
his  power.  If  a  man  wished  to  study  a  sub- 
ject with  most  entire  success;  to  attain  deep, 
clear,  and  systematic  views  of  it  in  all  its  parts, 
he  could  not  take  a  better  course  than  to 
write  a  treatise  upon  it.  However  confident 
he  might  be,  before  he  took  his  pen  in  hand, 
that  he  understood  the  subject  well;  he 
w^ould  soon  find  that  the  precision  of  thought 
and  of  language  which  he  felt  imposed  upon 


292  THOUGHTS    ON 

him,  compelled  him  to  extend  his  informa- 
tion, to  rectify  his  conceptions,  and  to  modify 
his  definitions  at  every  step. 

These  are  precisely  the  correctives  which 
writing  affords  in  the  case  of  those  wdio  are 
immature  and  unfurnished  for  the  able  and 
happy  performance  of  extemporaneous  public 
prayer.  The  most  common  faults  of  such 
in  this  exercise,  are  poverty  of  appropriate, 
comprehensive,  seasonable  thought,  and  the 
w^ant  of  a  judicious,  happy  style  of  expres- 
sion. Now,  next  to  a  warm  and  feeUng 
heart,  there  can  be  no  surer  corrective  of 
these  faults  than  careful,  devout  writing. 
Nay,  many  a  man  of  warm  and  feeling  heart 
has  given  vent  to  pious  effusions  in  prayer, 
wdiich  he  could  never  have  uttered  if  they 
had  undergone  that  careful  inspection,  and 
calm  review  which  the  process  of  commit- 
ting to  paper  necessarily  furnishes.  Though 
fervour  of  piety  is  the  most  important  of  all 
elements  as  a  preparation  for  public  prayer; 
yet  even  this  will  not  secure  a  man  against 
all  the  faults  incident  to  this  exercise;  nay, 
his  very  fervour  may  betray  him  into  modes- 
of  expression,  wdiich  cannot  stand  the  test  of 
enlightened  and  sanctified  reflection,  and  of 


PUBLIC    PRAYER.  293 

which  he  would  in  no  way  be  so  Hkely  to 
perceive  the  real  character  as  by  subjecting 
them  to  the  inspection  and  discipline  of  the 
eye  as  well  as  of  the  feelings. 

If,  therefore,  we  desire  to  have  our  words, 
in  all  our  solemn  approaches  to  the  throne  of 
grace,  according  to  the  Divine  prescription, 
*'few  and  well  ordered;"  if  we  desire  to 
have  our  petitions  "well  considered,"  and 
our  language  such  as  is  best  adapted  to  im- 
press and  to  edify  the  people  of  God,  can  we 
doubt  that  it  is  wise  to  ponder  well  what  we 
utter  before  the  Lord,  and  to  subject  it  to 
that  solemn  and  leisurely  review  of  which 
the  process  of  writing  gives  so  ample  an 
opportunity?  The  object  of  writing  in  this 
case,  is  not  to  be  refined;  not  to  be  rhetorical; 
not  to  be  elegant  or  beautiful;  not  to  aim  at 
elaborate  ingenuity;  but,  precisely  the  re- 
verse ; — to  study  brevity,  simplicity,  com- 
prehensiveness, and  adaptedness  to  every 
capacity;  to  study  that  which  is  natural, 
plain,  perfectly  intelligible  to  the  humblest 
worshipper;  and  adapted  to  meet  the  feel- 
ings at  once  of  the  highest  and  lowest  of  the 
assembly.  I  know  not  how  this  is  to  be 
attained  in   the  happiest  and  best   manner 


294  THOUGHTS    ON 

but  by  the  habit  of  devotional  composition; 
by  a  happy  selection  and  adjustment  of 
topics ;  by  weighing  language ;  and  by  em- 
ploying all  the  means  in  our  power  to  make 
the  most  scriptural  matter,  and  the  most 
scriptural  manner  of  addressing  the  throne 
of  grace,  familiar  to  our  minds. 

The  late  Dr.  Witherspoon,  w^hose  counsels 
to  theological  students  have  always  been 
highly  prized,  was  accustomed  to  embrace 
the  following  anecdote  in  the  course  of  his 
lectures  to  this  class  of  his  pupils.  The  Rev. 
Dr.  John  Gillies,  one  of  the  ministers  of 
Glasgow,  was  one  of  the  most  pious,  warm- 
hearted, popular  divines  of  the  Church  of 
Scotland  in  his  day.  He  was  greatly  distin- 
guished as  a  friend  of  revivals  of  reUgion, 
and  as  taking  a  lively  interest  in  every  thing 
connected  with  the  success  of  the  gospel. 
His  ''  Historical  Collections,"  in  two  volumes 
8vo.,  published  in  1754,  giving  an  account  of 
remarkable  revivals  of  religion,  both  in 
Europe  and  America,  bear  ample  testimony 
to  this  aspect  of  his  character. 

Dr.  Witherspoon  remarked,  that  the  pub- 
lic prayers  of  this  gentleman  were,  on  the 
whole,  the  best  he  ever  heard.     They  were 


PUBLIC    PRAYER.  295 

not  what  many  would  call  beantiful  or  elo- 
quent. But  in  simplicity;  in  ricliness  of 
appropriate  thought;  in  spirituality;  in  the 
constant  recoo^nition  of  the  richest  evansfelical 
sentiments;  in  pathos;  in  variety;  in  perfect 
appropriateness  to  every  occasion  on  which 
he  officiated ;  in  scriptural  language  happily 
selected,  and  admirably  applied  ;  in  short,  in 
all  the  attributes  of  an  humble,  filial,  touch- 
ing prayer,  adapted  to  all  capacities,  but 
especially  acceptable  to  the  most  fervently 
pious  of  his  congregation,  he  exceeded  all 
men  he  had  ever  heard  in  the  sacred  desk. 
Dr.  Witherspoon  observed,  that  he  one  day 
said  to  Dr.  Gillies:  ''Brother,  I  have  always 
admired  your  gift  in  prayer  as  remarkable 
and  peculiar.  Will  you  allow  me  to  ask 
how  you  attained  that  power?"  Dr.  Gillies 
replied  as  follows:  "My  dear  brother,  I  do 
not  allow  that  there  is  any  thing  so  remark- 
able in  my  prayers  as  you  seem  disposed  to 
intimate.  They  do  not  appear  to  me  to 
deserve  the  commendation  which  your  ques- 
tion seems  to  imply.  But  if  there  be  any 
thing  in  m.y  public  prayers  different  from 
the  most  common  place  and  ordinary  services 
of  that  kind,  I  must  ascribe  it,  under  God,  to 


296  THOUGHTS    ON 

the  unwearied  pains  I  have  taken,  for  many 
years,  to  improve  in  this  branch  of  my 
ministerial  work.  In  the  early  part  of  my 
ministry  I  abounded  in  devotional  composi- 
tion. Indeed  I  may  say,  that  for  the  first 
ten  years  of  my  pastoral  life,  I  never  wrote  a 
sermon,  without  writing  a  prayer,  in  part  or 
in  whole,  corresponding  with  it  in  its  general 
strain.  This  gave  me  the  habit  of  express- 
ing myself  in  prayer  on  all  manner  of  sub- 
jects in  appropriate,  w^ell-considered,  and 
scriptural  terms,  and  enabled  me  to  embrace 
a  variety  in  my  public  devotional  exercises 
which  I  should  not  have  been  likely  other- 
wise to  reach." 

Whether  Dr.  Gillies  was  in  the  habit  of 
committing  the  prayers  wdiich  he  thus  dili- 
gently wrote,  verbatim  to  memory,  and  strict- 
ly reciting  them  in  the  pulpit,  he  does  not 
appear  to  have  stated ;  but  if  he  did,  it  cer- 
tainly w^as  not  the  wisest  course,  and  was  one 
which  I  would  by  no  means  recommend  as 
best  adapted  to  answer  the  end  proposed. 
The  unavoidable  effect  of  such  a  course 
would  be  to  restrain  the  "gift"  of  prayer  in 
its  best  fervours;  to  confer  upon  the  w^hole 
service  more  of   an    artificial  and  studied 


PUBLIC    PRAYER.  297 

aspect;  to  make  the  exercise  an  affair  of  the 
intellect  rather  than  of  the  heart;  and  to 
generate,  in  spite  of  every  effort  that  could 
be  made  to  avoid  it,  cold  formality  rather 
than  that  "fervent  and  effectual  prayer 
which  availeth  much  "  in  him  who  offers,  as 
well  as  in  regard  to  Him  to  whom  it  is 
addressed. 

My  impression  is,  that  the  very  process  of 
composing  such  prayers  is  the  most  im- 
portant part  of  the  benefit  which  they  confer. 
Were  each  one  to  be  thrown  into  the  fire  as 
soon  as  it  was  completed,  the  great  end  of  its 
composition  would  be  in  a  good  measure 
gained.  That  end  is  the  continual  enlarge- 
ment of  the  devotional  resources,  and  the 
devotional  taste  of  the  individual  who  writes. 
Every  time,  therefore,  that  he  takes  pen  in 
hand  to  form  an  address  to  the  throne  of 
grace,  if  he  conduct  it  aright,  he  benefits  both 
his  heart  and  his  head; — his  heart,  by  sum- 
moning it  to  contemplate  the  most  exalted 
and  glorious  of  all  objects ;  to  acknowledge 
the  most  weighty  and  solemn  of  all  obliga- 
tions; and  to  supplicate  the  most  precious 
of  all  favours,  temporal  and  spiritual ; — and 
his  head,  by  selecting  and  weighing  topics; 
26 


298  THOUGHTS    ON 

by  pondering  on  the  proprieties  of  devotional 
language;  and  by  studying  how  to  make  his 
words  as  "  few  and  well-ordered,"  as  simple, 
as  scriptural,  and  as  richly  comprehensive 
as  possible. 

The  fault  of  many  ministers  in  public 
prayer  is  abounding  in  "unnecessary  words; 
and  of  others  that  they  are  prone  to  employ 
unsuitable,  canting,  and  unmeaning  words. 
Now  I  know  of  no  more  effectual  method  of 
correcting  both  these  classes  of  faults  than 
the  enlightened,  careful  and  deliberate  use 
of  the  pen.  The  moment  the  eye  of  an  edu- 
cated man  rests  on  an  incorrect  or  untasteful 
expression  committed  to  paper,  he  seldom 
fails  to  detect  at  once  its  inappropriate  cha- 
racter. 

I  have  said,  that  I  would  by  no  means 
advise  any  one  to  be  in  the  habit  of  commit- 
ting written  prayers  to  memory,  and  reciting 
them  servilely  in  the  pulpit.  There  is  some- 
thing in  the  practice  of  uttering  any  thing 
in  public  from  memory  that  is  apt  to  beget 
in  the  speaker,  in  spite  of  every  effort  to  the 
contrary,  a  formal  reciting  tone.  This  prin- 
ciple seldom  fails  to  be  exemplified  very 
strikingly  in  memoriter  preachers.     In  the 


PUBLIC    PRAYER.  299 

course  of  a  long  life,  and  with  some  range  of 
opportunity  for  observation  on  this  subject,  I 
have  never  heard  more  than  one,  or,  at 
most,  two  memoriter  preachers  who  entirely 
avoided  the  reciting  tone.  The  same  princi- 
ple applies,  in  some  measure,  to  prayers  re- 
cited from  memory.  I  do  not  believe  that  it 
is,  ordinarily,  possible  wholly  to  divest  them 
of  the  character  and  tone  of  recitation.  It  is 
one  of  the  rarest  things  in  the  world  to  hear 
any  one  read  a  prayer,  or  any  other  com- 
position, in  the  perfectly  simple,  natural 
intonation  which  is,  of  course,  employed  in 
extemporaneous,  feeling,  animated  utterance. 
The  same  difficulty  applies  to  reciting  from 
memory.  The  formal  reading  tone  wdll  sel- 
dom fail  to  creep  in,  and  disclose  to  the 
practised  ear  that  the  man  is  uttering  some- 
thing studied  and  prepared. 

AVhile,  therefore,  I  would  earnestly  exhort 
every  young  minister  and  candidate  for  the 
sacred  office  to  abound  in  devotional  com- 
position, for  the  sake  of  enlarging  his  devo- 
tional resources,  both  as  to  topics  and  lan- 
guage, and  also  as  the  most  effectual  means 
of  imparting  to  his  whole  style  the  simplicity, 


300  THOUGHTS    ON 

the  variety,  and  the  scriptural  richness  so 
desirable  in  that  important  exercise;  I  would 
quite  as  earnestly  advise  that  the  plan  of 
servile  recitation  from  memory  be  sacredly 
avoided.  The  true  plan  is  to  write  often ;  to 
write  much ;  to  store  the  mind  with  ample 
furniture  for  the  exercise;  but  to  leave  the 
utterance  of  the  moment  to  the  impulses  of  a 
feeling,  gushing  heart.  The  occasion  must 
be  very  peculiar,  and  the  circumstances  very 
delicate  indeed,  in  which  I  should  be  willing 
to  recommend  repeating,  in  the  public  as- 
sembly, the  ipsissima  verba  which  had  been 
written. 

I  take  for  granted  that  every  candidate  for 
the  ministry,  and  every  minister  of  the  gos- 
pel will,  every  year,  observe  days  of  special 
prayer  and  humiliation,  accompanied  at 
proper  seasons,  with  fasting.  Such  days 
will  ever  be  found  important  in  nurturing  a 
spirit  of  piety,  and  will  not  be  neglected  by 
him  who  wishes  and  studies  to  grow  in 
grace.  Now^  a  wise  minister,  or  candidate 
for  the  ministry,  will  ever  make  the  ob- 
servance of  such  days  subservient  to  devo- 
tional composition.     They  will  lead  him  to 


PUBLIC    PRAYER.  301 

pen  many  an  address  to  the  great  Head  of 
the  Church  in  regard  to  the  various  objects 
which  occupy,  in  succession,  the  most  promi- 
nent places  on  these  various  days.  And  if 
he  seize  with  intelHgence  and  with  faithful- 
ness the  spirit  of  each  occasion,  he  will  be 
constrained  to  pour  out  his  feelings  on  paper, 
in  regard  to  national  calamities,  and  national 
mercies  ;  in  regard  to  the  state  of  the  Church 
and  the  world ;  in  regard  to  the  passing 
events  in  Providence,  and  the  desertions  or 
the  triumphs  of  Divine  grace;  in  regard  to 
prevailing  sickness,  or  joyful  health ;  in  re- 
gard to  the  changes  of  the  seasons,  and  the 
fruits  of  the  earth ;  and  especially  in  regard 
to  the  conflicts  and  enjoyments  of  his  own 
soul.  Now,  when  a  man  is  led  by  these 
sacred  exercises  in  pri  vate  to  study  how  he 
may  most  ^  happily  and  acceptably  express 
the  devout  aspirations  of  his  heart  on  all 
these  subjects,  and  is  wise  enough  to  be  in 
the  habit  of  putting  on  paper  the  exercises 
of  his  own  mind  on  all  these  occasions,  they 
may,  and  will  be  made  subservient  to  his 
ability  to  conduct  the  devotions  of  the  sanc- 
tuary in  the  most  appropriate,  happy,  and 


26* 


302  THOUGHTS    ON 

acceptable    manner;    with   all   the   variety, 
simplicity  and  richness  that  can  be  desired. 

But  while  devotional  composition  ought 
always  to  be  connected  with  these  days  of 
special  observance,  and  to  make  a  part  of 
that  record  of  such  days  which  may  after- 
wards be  seriously  and  devoutly  reviewed; 
yet  it  ought  by  no  means  to  be  confined  to 
those  days.  A  wise  minister,  when  he  finds 
his  heart  made  specially  to  feel,  or  his  mind, 
by  any  circumstances,  drawn  into  a  happy 
train  of  thought  or  expression  adapted  to 
public  devotion,  will  seize  upon  it,  and  take 
the  first  opportunity  of  committing  it  to 
writing,  that  he  may  improve  his  devotional 
vocabulary,  and  enlarge  his  devotional  trea- 
sures. He  who  has  a  taste  for  divine  con- 
templation, or  for  converse  with  heaven;  or 
a  mind  awake  to  all  the  impressions  which 
the  conversation  of  the  pious,  or  the  com- 
plaints or  profaneness  of  the  wicked  may 
sometimes  suggest,  will  be  at  no  loss  to 
understand  how  they  may  all  be  made 
subservient  to  the  purpose  under  considera- 
tion. 

If  I  shall  succeed  in  convincing  the  reader 


PUBLIC     PRAYER.  303 

of  these  pages  that  no  man  can  be  expected 
to  attain  much  excellence  in  this  department 
of  the  public  service  of  the  sanctuary,  who 
does  not  feel  the  importance  of  this  excel- 
lence; who  is  not  w^illing  to  take  pains  to 
attain  it;  who  does  not  commune  much  with 
his  God  in  secret;  who  does  not  pray  with- 
out  ceasing  for  both  the  grace  and  the  gift  of 
prayer;  and  who  is  not  constantly  on  the 
watch  to  embrace  the  opportunities  and  the 
means  to  this  end  which  may  be  placed 
within  his  reach,  to  gain  improvement,  my 
purpose  will  be  in  some  measure  gained. 
Until  these  impressions  and  habits  are  ac- 
quired, there  is  no  hope  of  much  advance  in 
this  happy  accomplishment.  A  man  may, 
indeed,  upon  cheaper  terms,  learn  the  art  of 
making  an  "eloquent  prayer,"  nay,  a  ''splen- 
did prayer;"  a  prayer  that  shall  send  the 
worldly  and  the  superficial  away  praising  it 
to  the  skies;  but  not  that  prayer  which 
"■  entereth  into  the  ears  of  the  Lord  of  Saba- 
oth,"  which  will  meet  the  wishes  of  the  peo- 
ple of  God,  and  which  is  adapted  to  draw 
down  blessings  upon  the  Church  of  God. 
We  call  that  preacher  wase,  who  is  ever 


304  THOUGHTS   OX 

desiring  and  striving  to  make  improvement 
in  the  precious  art  of  reaching  and  impress- 
ing the  hearts  of  men,  and  ''  winning  souls 
to  Christ;"  who  labours  to  ''bring  out  of  his 
treasure  things  new  and  old;"  w^ho  is  awake 
to  every  occurrence,  in  nature  or  in  grace, 
which  may  suggest  to  him  a  new  topic  of 
impressive  address,  or  a  new  form  of  lan- 
guage likely  to  find  access  to  the  hearts  of 
any  class  of  his  hearers.  We  commend  the 
wisdom  of  that  preacher  who  does  not  open 
a  book,  or  take  a  walk,  or  engage  in  a  jour- 
ney, or  enter  a  company,  or  look  abroad  on 
the  face  of  nature,  without  trying  to  find 
something  to  add  to  his  store  of  means  in 
preaching  Christ  to  his  perishing  fellow  men. 
Surely  it  is  an  equal  mark  of  wisdom  when 
the  occupant  of  the  sacred  desk  is  equally 
anxious,  and  equally  diligent  in  striving  and 
praying  to  derive  from  all  sources  the  means 
of  improvement  in  conducting  the  devotions 
of  the  sanctuary.  And  if  so,  how  shall  we 
estimate  either  the  judgment  or  the  fidelity 
of  him,  who  spares  no  pains  to  improve, 
enrich,  and  elevate  the  character  of  his  ser- 
77ionSj  from  week  to  week,  while  that  of  his 


PUBLIC    PRAYER.  "305 

jmhlic  prayers  seems  to  engage  but  little 
thought ;  to  call  forth  little  or  no  effort ;  is 
marked  with  little  or  no  improvement ;  and 
goes  on  from  year  to  year,  in  the  same  dull 
routine,  as  a  mere  secondary  concern?  Feel- 
ing myself  near  to  my  last  account,  I  would 
put  it  to  the  consciences  of  my  younger  bre- 
thren in  the  ministry  (with  the  aged,  I  dare 
not,  for  more  reasons  than  one,  remonstrate) 
how  they  can  reconcile  it  with  their  Adews  of 
duty,  thus  to  undervalue  and  neglect  what 
ought  to  be  regarded  and  treated  as  an 
instrument  for  impressing  the  minds  of  men, 
more  potent,  more  tenderly  effectual,  than  all 
the  prepared  and  prescribed  forms  that  w^ere 
ever  made  ready  to  their  hands. 

And,  as  I  hope  that  the  consciences  of 
some  will  be  roused  by  what  has  been  said, 
to  a  more  just  estimate  of  this  whole  subject 
than  they  have  heretofore  made;  so  I  trust 
they  wdll  see  that  no  essential  improvement 
will  be  likely  to  be  made  in  this  department 
of  the  public  service  without  serious  and 
devoted  attention  to  the  subject;  without  a 
governing  desire  to  excel;  without  much 
communion  with  the  Father  of  oar  spirits, 


306    THOUGHTS  ON  PUBLIC  PRAYER. 

and  his  Son  Jesus  Christ;  and  without  un- 
ceasing application  for  help  from  on  high. 
I  hesitate  not,  once  more,  to  apply  to  this 
attainment  those  emphatic  words  which  our 
Master  in  heaven  applied  to  another — ''This 
kind  goeth  not  out,  but  by  prayer  and  fast- 


ing. 


*  Matt.  xvii.  21. 


THE  END. 


